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BX  9178  .B8  C56  1909 
Burrell,  David  James,  1844' 

1926. 
The  cloister  book 


THE  CLOISTER  BOOK 


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tions of  Bible  fact  and  Bible  interpretation." — Tke  Interior. 
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AMERICAN      TRACT       SOCIETY 

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REV.    DAVID    JAMES    BURRELL,     D.D.,    LL.D. 


P'  lZl.['^f^% 


4-       .  >  '\ i'i 


THE 
CLOISTER  BOOK 

FOR 

Shut-in  Worshipers  and  Pastorless 
Congregations 

/by 
DAVID  JAMES  BURRELL,  D.D.,  LL.D. 

Minister  to  the  Marble  Collegiate  Churchy 
New  York. 


AMERICAN     TRACT    SOCIETY 

150    NASSAU   STREET,    NEW  YORK   CITY 


8   (910 


AL  SE^V^ 


Copjrright,  1909 
By  American  Tract  Society 


DEDICATION 

It  has  been  one  of  the  pleasures  of  my  ministry  to 
keep  in  touch,  by  means  of  a  weekly  sermon  known 
as  "The  Marble  Collegiate  Pulpit,"  with  many 
parishioners  near  and  far  who  by  reason  of  infirm- 
ity or  homes  apart  have  been  deprived  of  church 
privileges.  To  such  as  these — my  Cloistered  Con- 
gregation— this  book  is  dedicated,  in  the  hope  that 
it  may  comfort  them  in  lonely  hours  and  mayhap 
lighten  some  of  the  burdens  of  their  secluded  lives. 


THE  PLAN 

Herein  will  be  found  a  complete  Order  of  Ser- 
vice for  twenty-six  Sabbaths,  so  arranged  that  those 
who  are  deprived  of  sanctuary  privileges  may  have 
not  only  the  Sermon,  but  appropriate  Prayers,  Scrip- 
ture Lessons  and  Hymns. 

It  is  hoped  that  many  of  the  aged,  sick  and 
those  otherwise  disabled  or  far  removed  from  op- 
portunities of  worship  may  thus  be  enabled  at  their 
homes  to  unite  in  spirit  with  those  who  are  priv- 
ileged to  sit  together  at  appointed  times  in  the 
blessed  fellowship  of  the  House  of  God. 

The  book  may  be  found  useful,  also,  in  conduct- 
ing the  Worship  of  Congregations  that  are  with- 
out Pastors,  the  Order  of  Service  being  so  arranged 
that  any  Church  Officer  or  other  suitable  person 
can  lead  it. 


INDEX  OF  SERVICES 

PAGE 

First  Service 9 

In  the  Cleft  of  the  Rock. 

Second  Service 20 

The  Vision  in  the  Mount  of  God. 

Third  Service 32 

The  Living,  Present  Christ. 

Fourth  Service 45 

The  Pot  of  Manna. 

Fifth  Service 57 

On  Serving  Christ  in  a  Lonely  Place. 

Sixth  Service 68 

The  Lone  Burden-Bearer. 

Seventh  Service 79 

The  Bosom  Friend  of  Jesus. 

Eighth  Service 91 

The  Inventory  of  Grace. 

Ninth  Service 104 

The  Daughter   of   the   Voice. 

Tenth  Service 116 

How  Peter  ivas  Prayed  out  of  Prison. 

Eleventh  Service 129 

A  Simple  Believer. 

Twelfth  Service 142 

The  Hill  DHJiculty. 

Thirteenth  Service 155 

The  Three  Mighties. 

Fourteenth  Service 167 

More  than  Conquerors. 


8  Index  of  Services 

PAGE 

Fifteenth   Service i8o 

How  Piso  Built. 

Sixteenth  Service 192 

The   Triumphs  of  a  Disappointed  Man. 

Seventeenth  Service 205 

An  Interrupted  Meeting. 

Eighteenth  Service 219 

The  Ministry  of  Angels. 

Nineteenth  Service 235 

The  Happy  End  of  God's  Correction. 

Twentieth  Service 247 

The  Christian  and  his  Bible. 

Twenty-first  Service 260 

A  Field  of  Five  Battles. 

Twenty-second  Service 273 

Living  as  Christ  Would. 

Twenty-third  Service 285 

The  Church  in  the  Catacombs. 

TW^ENTY-FOURTH   SERVICE 299 

The  Half-way  Man. 

Twenty-fifth  Service •     •     313 

Down  by  the  Sheep-Market. 

Twenty-sixth  Service 328 

The  Victory  of  Faith. 


F 


FIRST  SERVICE 

In  the  Cleft  of  the  Rock 

1.  INVOCATION 

'ATHER  In  heaven,  I*  thank  thee  for  this 
hour.  May  I,  in  this  sacred  hour,  have 
fellowship  with  those  who.  In  the  sanctuaries 
of  the  world,  draw  near  to  thee.  Bless  them 
and  bless  me;  for  Jesus'  sake.    Amen. 

2.  HYMN\:     *'Holy,    holy,    holy,    Lord    God 

Almighty." 

3.  SCRIPTURE  LESSON 

Exodus  33. 
Revelation  i. 

4.  PRAYER 

O  God,  give  me  a  vision  of  thyself  to-day. 
For  this  Is  life  eternal,  to  know  thee,  the  only 
true  God,  and  Jesus  Christ  whom  thou  hast 
sent.  Help  me  to  hide  In  the  cleft  of  the 
rock  and  hear,  if  nothing  more,  the  rustle  of 
thy  garment  as  thou  passest  by.  Unveil  thy 
beauty  in  the  face  of  thine  only-begotten  Son. 
Show   me   thy   love,    the    love   that   passeth 

*In  the  service  of  the  congregation  the  plural  pronoun  should  be  used 
throughout.  .       ,       ,  ,  ,  j   •      r   n 

tThis  hymn,  like  others  in  the  book,  should  be  sung  or  read  in   full. 

The  hymns  used  in  these  Services  may  be  found  in  almost  any  of 
the  hymn-books.  They  are  all  in  "The  Good  News,"  published  by  the 
American  Tract  Society,  25  cents,  postpaid. 


lo  The  Cloister  Book 

knowledge;  thy  justice  and  righteousness 
which  are  as  the  high  mountains;  thy  holiness, 
before  which  angels  and  archangels  cover  their 
faces.  Help  me  in  view  of  thyself  to  abhor  my 
sins  and  find  the  healing  comfort  of  thy  grace. 
Make  me  grateful  for  all  thy  mercies  and 
patient  under  thy  chastening  hand.  If  ever 
life  seems  hard  and  lonely,  show  me  the  things 
which  thou  hast  prepared  for  them  that  love 
thee.  Make  me  brave  to  live  and  willing,  In 
thy  time,  to  enter  on  the  life  eternal.  Enlarge 
my  heart  to  think  of  others.  Bless  all  whose 
lot  Is  harder  than  mine.  Remember  those 
who  have  no  Gospel.  Reclaim  the  wander- 
ing. Glorify  thyself  In  thy  church  and  In  the 
triumphs  of  thy  grace;  for  Jesus'  sake.  Amen. 

5.  HYMN:     ''Oh,  could  I  speak  the  matchless 

worth." 

6.  OFFERING'' 

7.  THE  SERMON 

In  the  Cleft  of  the  Rock 

"And  Moses  said,  I  beseech  thee,  show  me  thy 
glory.  And  the  Lord  said,  I  will  make  all  my 
goodness  pass  before  thee.  .  .  .  And  I  will  put 
thee  in  a  cleft  of  the  rock,  and  will  cover  thee 
with  my  hand  while  I  pass  by."  (Ex.  33: 
18-22.) 

We  are  at  our  highest  and  best  when  in  commun- 
ion with  God.     Just  here  Is  the  secret  of  Moses' 

*"0n  the  first  day  of  the  week  let  every  one  of  you  lay  by  him  in 
store  as  God  hath  prospered  him."     (i    Cor.    16:2.) 


In  the  Cleft  of  the  Rock  i  i 

power;  as  it  Is  written  "The  Lord  spake  to  Moses 
face  to  face  as  a  man  speaketh  to  his  friend."  No 
man  was  ever  bolder  at  the  throne  of  the  heavenly- 
grace  than  this  man  whose  name  Is  a  proverb  for 
meekness.  He  made  no  scruple  to  present  his  strong 
arguments  when  he  drew  near  to  take  hold  upon 
the  strength  of  God. 

Yet  here  is  the  record  of  three  distinct  refusals  on 
the  part  of  God  to  grant  the  prayers  of  Moses; 
in  each  of  which  we  shall  find  that  his  prayer  was 
answered,  after  all,  in  the  very  best  way. 

( 1 )  The  people  had  sinned  in  the  matter  of  the 
golden  calf,  and  the  Lord's  anger  had  gone  forth 
against  them.  Then  Moses  made  his  intercession: 
"Oh,  this  people  have  sinned  a  great  sin  and  have 
made  them  gods  of  gold !  Yet  now,  If  thou  wilt  for- 
give their  sin — ;  and  if  not,  blot  me,  I  pray  thee,  out 
of  thy  book!"  The  Lord  neither  forgave  their 
sin,  at  this  juncture,  nor  consented  to  blot  Moses 
out  of  his  book;  but,  requiring  him  to  resume  his 
place  as  their  leader,  he  renewed  his  promise  to 
bring  them  into  the  land  of  which  he  had  said  to 
Abraham,  "Unto  thy  seed  will  I  give  it." 

(2)  And  again  Moses  prayed,  "See,  thou  say- 
est  unto  me.  Bring  up  this  people;  and  thou  hast 
not  let  me  know  whom  thou  wilt  send  with  me. 
Now,  therefore,  I  pray  thee,  if  I  have  found  grace 
in  thy  sight,  show  me  now  thy  way."  It  was  appar- 
ently his  desire  to  have  the  future  mapped  out  before 
him;  but.  Instead  of  revealing  his  pathway  through 
the  wilderness,  the  Lord  said,  "My  presence  shall 


12  The  Cloister  Book 

go  with  thee,  and  I  will  give  thee  rest."  Where- 
upon the  pillar  of  cloud,  which  had  been  removed, 
took  Its  position  again  above  the  camp  as  the  mani- 
fest token  of  the  presence  of  God. 

(3)  Now  comes  this  great  prayer  of  Moses:  "I 
beseech  thee,  show  me  thy  glory!"  It  is  important 
to  know  precisely  what  he  meant.  He  had  heard 
God's  voice  at  the  burning  bush  when  he  received 
his  commission,  ''I-AM-THAT-I-AM  hath  sent  you." 
He  had  seen  God's  hand  in  nature,  In  the  pictur- 
esque beauty  of  the  Nile  and  the  sunsets  above  the 
mountains,  and  had  thus  "looked  through  nature 
up  to  nature's  God."  He  had  pondered  the  stately 
steppings  of  Providence  in  human  events;  for  to 
him  had  fallen  the  singular  lot  of  recording  the 
first  twenty  centuries  of  history.  All  this,  however, 
did  not  satisfy  him.  He  longed  to  see  the  essential 
glory  of  God,  the  glory  of  which  the  Sheklnah  ho- 
vering above  the  camp  was  a  visible  symbol.  His 
request  at  this  point  was  unreasonable;  and  in  the 
nature  of  the  case  It  was  Impossible  to  grant  it. 

The  answer  was,  "Thou  canst  not  see  my  face; 
for  no  man  can  see  me  and  live.  But  I  will  put 
thee  in  a  cleft  of  the  rock  and  cover  thee  with  my 
hand,  and  I  will  make  my  goodness  pass  before 
thee."  It  might  have  gratified  the  curiosity  of 
Moses  to  see  the  divine  glory  had  that  been  possi- 
ble; but  it  would  have  been  of  no  practical  value  to 
him.  What  he  really  needed  to  see  was  the  good- 
ness of  God.  In  fact,  this  is  the  divine  glory  In  so 
far  as  it  concerns  the  welfare  of  men. 


In  the  Cleft  of  the  Rock  13 

So,  taking  his  place  In  the  cleft  of  the  rock  and 
covered  by  the  divine  hand,  the  man  of  equal 
meekness  and  boldness  stood  awaiting  the  revela- 
tion. And  what  occurred?  A  momentary  gleam 
of  light,  perhaps  a  rustle  as  of  royal  robes.  What 
had  he  learned?  This:  that  "God  Is  love,"  be- 
cause his  presence  was  with  him. 

We  may  Interpret  this  vision  by  that  of  Isaiah  In 
the  temple.  He  ''saw  the  Lord  sitting  upon  a  throne 
high  and  lifted  up,  his  train  filling  the  temple  and 
seraphim  surrounding  him  with  the  cry,  'Holy, 
holy,  holy  Is  the  Lord  of  hosts  V  "  And  when  he 
exclaimed,  "Woe  Is  me !  for  I  am  a  man  of  unclean 
lips  and  mine  eyes  have  seen  the  King,"  an  angel 
purged  his  lips  as  with  a  living  coal  from  the  altar 
In  token  of  the  forgiveness  of  his  sins. 

And  we  may  Interpret  the  vision  of  Isaiah,  in 
turn,  by  that  of  John  the  Evangelist  In  Patmos. 
He  saw  One  walking  In  the  midst  of  the  golden 
candlesticks  "like  unto  the  Son  of  Man,"  clothed  In 
the  majesty  of  power,  with  a  countenance  like  the 
sun  shining  In  his  strength.  "And  when  I  saw 
him,"  he  wrote,  "I  fell  at  his  feet  as  dead.  And  he 
laid  his  right  hand  upon  me  saying  unto  me.  Fear 
not;  I  am  the  first  and  the  last:  I  am  he  that  llveth 
and  was  dead;  and,  behold,  I  am  alive  forevermore. 
Amen;  and  have  the  keys  of  hell  and  of  death." 

In  other  words,  the  Lord  of  these  visions  was 
Christ ;  and  the  glory  which  was  seen  was  the  glory 
of  the  divine  goodness  as  manifest  in  him  who  died 
and  rose  again  for  us  men  and  our  salvation. 


14  The  Cloister  Book 

It  is  written  of  Christ,  *'He  is  the  brightness  of 
the  Father's  glory  and  the  express  image  of  his  per- 
son ;"  and  again,  "We  beheld  his  glory,  the  glory  as 
of  the  only-begotten  of  the  Father;"  and  again, 
"For  God,  who  commanded  the  light  to  shine  out 
of  darkness,  hath  shined  in  our  hearts,  to  give  the 
light  of  the  knowledge  of  the  glory  of  God  in  the 
face  of  Jesus  Christ." 

By  this  we  are  given  to  understand  that  to  know 
God  is  impossible  except  as  he  has  revealed  himself 
in  his  incarnate  Son.  All  efforts  to  discover  him 
by  what  is  called  "the  scientific  method"  are  un- 
availing. "Canst  thou  by  searching  find  out  God?" 
Can  one  measure  the  ocean  in  a  gourd,  or  gather 
the  radiance  of  the  sun  into  the  focus  of  a  burning- 
glass,  or  photograph  the  universe  on  the  retina  of 
a  human  eye  ?  No  more  can  the  finite  grasp  the  in- 
finite; no  more  can  man  whose  breath  is  in  his  nos- 
trils apprehend  the  glory  of  the  ineffable  One.  But 
in  the  Incarnation  he  stoops  to  reveal  himself  to  us. 

On  a  ceihng  in  one  of  the  palaces  of  Rome  Is 
Guido's  picture  of  the  Aurora.  As  the  spectator 
looks  upward  his  eyes  are  dazzled  and  the  figures 
swim  before  him;  but  a  horizontal  mirror  has  been 
constructed,  so  that  at  his  convenience  he  may  con- 
template a  reflection  of  its  beauty.  So  does  God 
bow  down  in  the  person  of  his  incarnate  Son  to 
bring  himself  within  our  scope  of  vision. 

And  in  this  he  meets  our  highest  needs.  So  much 
of  the  divine  glory  is  thus  revealed  as  is  necessary 
to  our  spiritual  and  eternal  welfare.    We  know 


In  the  Cleft  of  the  Rock  15 

now  that  God  is  love  because  we  perceive  that  while 
we  were  yet  sinners  Christ  died  for  us. 

I.  We  want  a  Saviour. 

We  are  conscious  of  sin  and  of  its  penalty  resting 
upon  us.  To  use  the  significant  word  of  Jesus,  we 
are  "lost."  We  are  lost  to  God,  to  self-respect,  to 
character,  to  usefulness,  to  eternal  life.  We  are 
not  so  lost,  however,  as  not  to  be  salvable.  No 
doctrine  of  total  depravity  can  be  true  which  does 
not  recognize  our  consciousness  of  a  lingering  spark 
of  hope  and  the  possibility  of  better  things.  It  is 
said  that  lost  children  in  the  Pyrenees  are  always 
sought  for  by  their  parents  on  the  heights.  They 
intuitively  take  the  upward  paths.  So  we  look  unto 
the  hills,  from  whence  cometh  our  help.  Our  in- 
stinct is  to  call  upon  God.  We  climb  the  steep 
pathway  of  repentance  until  we  come  to  the  vision 
of  the  Cross;  and  there  we  discover  the  truth  of 
those  wonderful  words  in  the  parable  of  the  Prodi- 
gal Son:  "When  he  was  yet  a  great  way  off  his 
father  saw  him  and  had  compassion,  and  ran  and 
fell  on  his  neck  and  kissed  him." 

II.  We  want  a  Lord  and  Master;  one  who  shall 
direct,  control  and  defend  us  in  the  front  of  tempta- 
tion and  duty. 

We  look  toward  the  future  as  Moses  did  toward 
the  forty  years  in  the  wilderness,  crying,  "O  Lord, 
show  me  thy  way!"  He  answered,  "My  presence 
shall  go  with  thee."  It  is  the  very  word  of  Jesus, 
"Lo,  I  am  with  you  alway,  even  unto  the  end." 
And  that  should  amply  satisfy  us. 


1 6  The  Cloister  Book 

So  on  I  go,  not  knowing; 

I  would  not  if  I  might; 
Vd  rather  go  in  the  dark  with  God 

Than  go  alone  in  the  light. 
I'd  rather  walk  with  him  by  faith 

Than  walk  alone  by  sight. 

III.  fVe  want  a  Comforter  in  trouble. 

And  here  again  the  glory  of  the  divine  goodness 
is  revealed  in  Christ,  who  is  "a  strength  to  the  poor 
and  to  the  needy  in  his  distress,  a  refuge  from  the 
storm  and  a  shadow  from  the  heat,  when  the  blast 
of  the  terrible  ones  Is  as  a  storm  against  the  wall.** 
Pain,  sorrow,  bereavement,  disappointment,  dis- 
couragement are  the  allotment  of  human  life.  The 
essential  glory  of  God  affords  no  comfort  in  our 
somber  hours.  "Oh,  that  I  knew  where  I  might  find 
him!"  cried  Job.  He  did  find  him  at  length  and 
exclaimed,  "I  know  that  my  Redeemer  llveth!" 
Then  all  was  well  with  him.  Paul  was  able  and 
willing  to  bear  his  thorn  In  the  flesh  when  Christ 
said,  "My  grace  Is  sufficient  for  thee."  Mary 
and  Martha  were  reconciled  to  their  sorrow  when 
the  messenger  came  to  say,  "The  Master  Is  come 
and  calleth  for  thee." 

IV.  We  want  a  Helper  in  the  swellings  of 
Jordan. 

The  test  of  our  religion  Is  at  the  death-bed. 
John  Wesley  said  to  his  brother  Charles,  "Our 
people  die  well."  You  will  scarcely  find  a  subllmer 
portion  of  Scripture  than  the  death-song  of  Moses 
as  he  climbed  the  heights:  "Lord,  thou  hast  been 


In  the  Cleft  of  the  Rock  17 

our  dwelling-place  In  all  generations.  Before  the 
mountains  were  brought  forth,  or  ever  thou  hadst 
formed  the  earth  and  the  world,  even  from  everlast- 
ing to  everlasting  thou  art  God !  Let  the  beauty  of 
the  Lord  our  God  be  upon  us,  and  establish  thou  the 
work  of  our  hands  upon  us;  yea,  the  work  of  our 
hands  establish  thou  it."  We  may  not  go  as  Moses 
did  along  the  upward  path  to  vanish  in  the  hea- 
vens; but  as  we  pass  through  the  Valley  of  the 
Shadow  the  rod  and  staff  of  our  Helper  will  com- 
fort us. 

V.  And  we  need  an  Advocate  to  plead  for  us  on 
the  great  day. 

Alas  for  those  who  appear  In  Judgment  with 
their  sins  unshriven !  Of  these  the  merciful  Master 
said,  ^'They  shall  call  upon  the  rocks  and  the  hills 
to  fall  upon  them  and  hide  them  from  the  face  of 
him  that  sitteth  on  the  throne."  But  blessed  Is  the 
man  who  has  committed  himself  to  the  divine 
goodness  as  manifest  in  Christ  who  died  for  us.  He 
has  gone  on  before,  through  the  rent  veil.  Into  the 
Holiest  of  All,  where  he  awaits  us;  and  at  our  com- 
ing he  will  say,  ''Fear  not;  I  am  he  that  liveth  and 
was  dead!"  So  we  journey  through  life,  like 
Oriental  pilgrims  who  come  to  their  destination  at 
nightfall  to  find  the  gates  closed  until  the  day 
break.    Then  the  gates  roll  back,  and  they  pass  In. 

We  conclude  that  the  longing  to  know  God  and 
behold  his  glory  Is  satisfied  In  the  vision  of  his 
goodness  in  Christ. 

So  far  as  we  are  concerned,  the  divine  glory  Is 


1 8  The  Cloister  Book 

fully  revealed  In  the  cross  of  his  beloved  Son.  And 
that  this  was  what  Moses  saw  and  really  desired  to 
see  Is  made  clear  by  what  occurred  fifteen  hundred 
years  later,  in  the  Mount  of  Transfiguration, 
where  he  reappeared  and  spake  with  Jesus  *'of  his 
decease  which  he  should  accomplish  at  Jeru- 
salem." He  had  spent  the  Intervening  period  In 
heaven,  where  It  would  seem  that  the  divine  glory 
in  the  atonement  had  thus  Impressed  Itself  upon 
him. 

But  this  vision  of  Christ,  that  is  of  God's  glory 
In  his  goodness,  Is  possible  only  to  those  who,  like 
Moses  in  the  boldness  of  devout  meekness,  are 
willing  to  hide  themselves  in  the  cleft  of  the  rock 
and  permit  God's  hand  to  cover  them.  This  was 
the  thought  of  Augustus  Toplady  when  he  bor- 
rowed the  symbolism  of  Moses'  vision  for  his  his- 
toric hymn.  As  a  young  man,  oppressed  with  the 
burden  of  sin  and  remorse,  while  on  a  journey  In 
Ireland  he  came  at  evening  to  a  barn  where  a 
group  of  peasants  were  engaged  in  worship.  He 
paused  in  the  doorway  and  heard  the  testimony  of 
the  preacher  to  the  saving  power  of  Christ.  That 
was  the  hour  of  Toplady's  surrender  to  Christ, 
which  he  commemorated  in  these  words: 

Rock  of  Ages,  cleft  for  me ! 

Let  me  hide  myself  in  Thee; 

Let  the  water  and  the  blood, 

From  thy  riven  side  which  flowed, 

Be  of  sin  the  double  cure. 

Cleanse  me  from  its  guilt  and  power. 


In  the  Cleft  of  the  Rock  19 

While  I  draw  this  fleeting  breath, 
When  my  eyelids  close  in  death, 
When  I  soar  to  worlds  unknown. 
See  Thee  on  thy  judgment  throne, 
Rock  of  Ages,  cleft  for  me. 
Let  me  hide  myself  in  Thee. 

8.  PRAYER 

O  God,  if  it  be  not  possible  for  eyes  like 
mine  to  gaze  undazzled  on  thy  full  majesty, 
grant  me  a  glimpse,  though  it  be  but  a  momen- 
tary glimpse,  of  thyself  as  thou  hast  tempered 
thy  glory  in  the  person  of  thy  Son.  Oh,  to  see 
Christ,  my  Saviour,  the  fulness  of  the  God- 
head bodily!  And  oh,  to  see  him  now! 
Grant  it  for  thy  Name's  sake.    Amen. 

9.  HYMN:    ''Awake,  my  soul,  to  joyful  lays." 

10.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ,  the 
love  of  God  the  Father,  and  the  communion 
of  the  Holy  Ghost  be  with  you.    Amen. 


SECOND  SERVICE 
The  Visioji  in  the  Mount  of  God 

1.  INVOCATION 

Ci  God  who  dwellest  not  in  temples  made 

with  hands,  help  me  to  worship  thee  in 

the  beauty  of  holiness.    Make  this  place   a 

mount  of  vision  and  an  altar  of  consecration; 

for  Jesus'  sake.    Amen. 

2.  HYMN:  "To-day  the  Saviour  calls." 

3.  SCRIPTURE  LESSON 

Genesis  22  :i-i9. 
John  8:31-59. 

4.  PRAYER 

I  will  lift  up  mine  eyes  unto  the  hills 
whence  cometh  my  help.  Let  me  not  forget 
thy  goodness,  O  Lord,  in  the  constant  gifts 
of  thy  providence  and  grace.  For  life  and  all 
that  makes  life  worth  living,  for  home  and 
kinship  and  friendship  and  the  fellowship  of 
saints,  I  thank  thee.  Blessed  be  thy  name  for 
the  assurance  that  thou  art  an  High  Priest 
who  can  be  touched  with  a  feeling  of  my 
infirmities.  Enable  me  to  realize  that  the  suf- 
ferings of  this  present  time  are  not  worthy  to 
be  compared  with  the  glory  which  shall  be 


The  Vision  in  the  Mount  of  God     21 

revealed  In  me.  Be  pleased  to  pardon  my  sins, 
for  thy  great  mercy's  sake.  I  am  a  great  sin- 
ner; but  thou,  O  God  of  the  Cross,  art  a 
great  Saviour!  Bless  with  me  all  those  who 
worship  to-day  In  the  churches  of  the  whole 
world.  Keep  them  loyal  to  thy  law  and  true 
to  thy  Gospel.  And  hasten  the  time  when 
sinners  everywhere  shall  be  converted  and 
every  knee  shall  bow  In  worship  before  thee; 
for  Jesus'  sake.    Amen. 

5.  HYMN:     "Joy  to   the   world,   the   Lord   Is 


6.  OFFERING 

7.  THE  SERMON 

The  Vision  in  the  Mount  of  God 

"And  Abraham  called  the  name  of  that  place 
Jehovah-jireh:  as  It  is  said  to  this  day,  In  the 
mount  of  the  Lord  it  shall  be  seen."  (Gen. 
22:  14.) 

In  the  home  at  Beersheba  the  weary  traveller 
had  settled  down  to  rest.  He  had  been  a  pilgrim 
and  a  sojourner  since  the  day  when  he  left  Ur  of 
the  Chaldees  at  the  command,  *^Go  forth  unto  a 
country  that  I  shall  show  you."  How  grateful,  at 
last,  to  sit  with  his  happy  household  under  his  own 
vine  and  fig  tree ! 

The  family  was  knit  together  In  the  fellowship 
of  faith.  Abraham,  because  a  great  believer,  was 
called  "Father  of  the  Faithful"  and  "Friend  of 


22  The  Cloister  Book 

God."  His  wife,  Sarah,  though  a  weak  woman  in 
many  ways,  was  also  counted  worthy  of  a  place  In 
the  roll-call  of  heroes,  ^'because  she  judged  Him 
faithful  who  had  promised."  It  is  true  her  faith 
had  broken  down  once;  when  an  angel  appeared 
at  the  doorway  of  the  tent  in  Mamre  and  said  to 
Abraham,  "Lo,  Sarah  thy  wife  shall  bear  a  son." 
A  sound  of  incredulous  laughter  from  within  the 
tent  told  that  Sarah  had  overheard  it.  The  child 
of  promise  was  now  in  the  home  at  Beersheba; 
Isaac,  "son  of  laughter."  How  they  loved  him, 
the  child  of  their  old  age,  in  whom  centered  the 
promise  of  the  covenant,  "As  the  stars  of  heaven, 
so  shall  thy  seed  be !" 

A  cloud  now  hung  over  this  happy  home.  The 
Voice  that  Abraham  had  never  disregarded  had 
said,  "Take  now  thy  son,  thine  only  son  Isaac, 
whom  thou  lovest,  and  get  thee  into  the  land  of 
Moriah  and  offer  him  there  for  a  burnt  offering!" 
The  faith  of  the  Father  of  the  Faithful  had  now 
to  be  put  to  its  ultimate  test.  It  must  go  through 
the  crucible  that  it  might  come  forth  as  gold  seven 
times  tried. 

Oh,  the  long,  long  night  that  followed !  It  would 
appear  that  not  a  word  was  spoken  to  Sarah,  lest 
the  heart  of  the  fond  mother  might  break.  In  soli- 
tude the  patriarch  faced  his  ordeal.  He  might 
ask  of  himself  a  thousand  questions,  but  only  one 
could  weigh  in  his  decision,  "Was  it  really  the 
voice  of  God?"  That  settled,  there  was  nothing 
left  but  to  obey. 


The  Vision  in  the  Mount  of  God     23 

"And  Abraham  rose  up  early  in  the  morning 
and  saddled  his  ass,  and  took  two  of  his  young  men 
with  him,  and  Isaac  his  son,  and  .  .  .  went  unto 
the  place  of  which  God  had  told  him."  Here  are 
volumes  in  a  sentence.  Not  many  tragedies  are  so 
briefly  told. 

It  was  a  three  days'  journey  from  Beersheba  to 
the  heights  of  Jebus.  Many  a  man  had  travelled 
those  fifty  miles  afoot,  but  never  one  so  wearily  as 
this  man.  The  gold-seeker  traverses  deserts  and 
climbs  mountains  joyously  to  find  his  Ophir;  but 
one  will  faint  in  going  a  mile  with  sorrow  at  the 
end  of  it. 

It  would  appear  that  on  the  first  day,  as  they 
skirted  the  edge  of  the  wilderness,  no  word  was 
spoken.  The  look  on  the  father's  face,  perhaps, 
forbade  all  converse,  betraying  the  fierce  struggle 
within. 

On  the  second  day,  as  they  climbed  the  foot- 
hills, the  silence  was  broken:  "My  father,  where 
is  the  lamb  for  a  burnt  offering?"  And  Abra- 
ham said,  "My  son,  God  will  provide  himself  a 
lamb." 

On  the  third  day  at  sunrise  they  came  in  sight  of 
the  mountain.  A  rabbinical  legend  says  that  it  was 
marked  by  the  Shekinah,  the  mysterious  cloud  of 
the  divine  presence.  It  was  the  same  cloud  that 
had  hung  so  darkly  over  the  home  at  Beersheba. 
So  they  came  to  the  appointed  place;  the  altar  was 
built,  Isaac  was  laid  upon  it,  and  Abraham 
stretched  forth  his  hand  to  slay  him! 


24  The  Cloister  Book 

We  pause  here  to  ask,  Why  must  this  be?  Had 
not  the  faith  of  Abraham  been  sufficiently  tried? 
Not  so.  It  remained  to  be  seen  whether  he  really 
believed  in  God,  in  a  God  who  would  and  could 
interpose,  even  in  the  direst  extremity,  to  help  him. 
The  faith  which  brought  him  to  the  summit  of 
Moriah  was  to  be  rewarded  with  a  vision  which  is 
explained  in  the  name  Jehovah-jireh;  that  is,  "The 
Lord  will  provide." 

The  ultimate  test  of  faith  is  here,  Do  zie  believe 
in  Providence?  In  these  days  of  free-lance  the- 
ology w^e  all  hold  to  some  sort  of  God;  but  the 
crucial  question  is,  Do  we  believe  in  a  God  who  can 
intervene  to  help  us?  This  is  the  vision  of  faith. 
The  proverb  runs,  "In  the  mountain  of  the  Lord  it 
shall  be  seen."  This  is  what  Abraham  saw :  Provi- 
dence— a  God  who  knew,  who  cared,  who  made 
bare  his  arm  to  help  him. 

I.  To  discover  this  is  to  find  relief  in  the  com- 
mon cares  and  perplexities  of  life. 

The  law  runs  on  this  wise:  "Summer  and  win- 
ter, seed-time  and  harvest  shall  not  fail."  The 
question  is  between  that  law  and  the  miracle  of 
the  loaves.  Suppose  seed-time  and  harvest  should 
fail,  what  then?  If  the  hungry  cry  for  bread,  is 
there  a  prayer-answering  God  w^ho  will  supply  it? 
Is  the  miracle  possible?  For  every  answer  to 
prayer  is  in  the  nature  of  a  miracle,  since  it  is  a 
special  providence. 

The  tendency  of  present  thought  is  along  the 
lines  of  evolution;  that  is,  the  calm  and  uninter- 


The  Vision  in  the  Mount  of  God     25 

rupted  working  of  natural  laws.  But  the  hungry 
and  the  naked  are  among  us,  and  the  law  has  not 
supplied  then- need.  What  now?  Prayer  and  the 
miracle !  To  those  who  go  about  the  streets  with 
thin  lips  murmuring  "food"  and  "raiment,"  the 
Great  Teacher  speaks:  "Is  it  food  that  ye  need? 
Behold  the  fowls  of  the  air ;  for  they  sow  not,  neither 
do  they  reap  nor  gather  into  barns;  yet  your  hea- 
venly Father  feedeth  them.  Are  ye  not  much  bet- 
ter than  they?  Is  it  raiment  that  ye  need?  Con- 
sider the  lilies  of  the  field,  how  they  grow;  they 
toil  not,  neither  do  they  spin ;  and  yet  I  say  unto  you, 
that  even  Solomon  in  all  his  glory  was  not  arrayed 
like  one  of  these.  Wherefore,  if  God  so  clothe  the 
grass  of  the  field,  which  to-day  is  and  to-m.orrow  is 
cast  into  the  oven,  shall  he  not  much  more  clothe 
you,  O  ye  of  little  faith?"  Here  is  comfort  un- 
speakable for  those  who  have  no  meal  in  the  barrel 
nor  oil  in  the  cruse.  This  is  what  faith  sees  in  the 
Mount  of  Vision : 

Ir  may  not  be  your  way, 
It  may  not  be  my  way, 
And  yet  in  his  own  way 
The  Lord  will  provide. 

II.  And  here  is  strength,  also,  for  such  as  are 
passing  through  the  deeper  troubles  of  life,  who 
are  moved  to  cry,  "All  thy  waves  and  thy  billows 
are  gone  over  me !" 

The  law  in  this  case  is  that  which  the  Stoics 
formulated  and  the  materialistic  evolutionists  of 


2  6  The  Cloister  Book 

our  time  emphasize,  namely,  "What  can't  be  cured 
must  be  endured."  The  question  Is  between  the 
operation  of  that  law  and  the  proverb,  "Man's 
extremity  Is  God's  opportunity."  Is  It  true  that 
God  Is  "a  strength  to  the  poor  and  to  the  needy  In  his 
distress,  a  refuge  from  the  storm,  a  shadow  from 
the  heat,  when  the  blast  of  the  terrible  ones  is  as  a 
storm  against  the  waWf 

It  was  this  problem  w^hlch  Job  answered  when, 
sitting  amid  the  ruins  of  his  prosperity,  forsaken 
by  his  friends  and  tortured  with  physical  pain,  he 
cried,  "Though  he  slay  me,  yet  will  I  trust  In 
him!" 

This  was  the  truth  which  God  revealed  to 
Daniel  when,  faithful  In  the  teeth  of  danger,  he 
said,  "My  God  hath  sent  his  angel  and  hath  shut 
the  lions'  mouths  that  they  have  not  hurt  me,"  to 
which  the  chronicler  adds,  "No  manner  of  hurt 
was  found  upon  him,  because  he  believed  In  his 
God." 

And  this  was  the  vision  which  came  to  Paul 
after  a  life  spent  In  perils  oft  by  land  and  sea.  A 
dim-eyed,  pain-racked  prisoner  In  chains,  he  found 
It  possible  to  say,  "I  know  him  whom  I  have  be- 
lieved, and  am  persuaded  that  he  Is  able  to  keep 
that  which  I  have  committed  unto  him  against 
that  day!" 

This  truth  of  Providence  Is  the  last  and  crown- 
ing vision  of  faith.  None  but  those  who  have 
climbed  the  mountain  of  sacrifice  and  built  the 
altar  of  Jehovah-jireh  can  sing: 


The  Vision  in  the  Mount  of  God     27 

Pain's  furnace  heat  within  me  quivers; 

God's  breath  upon  the  fire  doth  blow; 
And  all  the  heart  within  me  shivers 

And  trembles  in  the  fiery  glow; 
And  yet  I  whisper,  '*As  God  will," 

And  in  his  fiercest  fires  hold  still. 

III.  The  climax  of  this  truth  is  realized  in  times 
of  spiritual  distress.  For,  when  all  is  said,  the 
deepest  longing  of  the  average  man  Is  a  spiritual 
longing,  which  expresses  itself  on  this  wise,  "What 
shall  I  do  to  be  saved?" 

The  law  here  is,  "Whatsoever  a  man  soweth 
that  shall  he  also  reap;"  and,  "The  soul  that  sln- 
neth  It  shall  die."  The  question  is  between  that 
law  and  the  Gospel,  which  Is  the  highest  expres- 
sion of  special  Providence;  its  terms  being,  "God 
can  and  does  Interpose  to  save  a  sinner  from  the 
shame,  the  bondage  and  the  penalty  of  sin." 

The  key  to  the  vision  in  Mount  Moriah  is  in  the 
words  of  Christ:  "Your  father  Abraham  rejoiced 
to  see  my  day,  and  he  saw  it  and  was  glad"  (John 
8:  56).  The  Gospel  was  what  Abraham  saw  in 
the  Mount  of  God.  A  man  of  like  passions  with 
other  men,  a  conscious  sinner,  having  within  a  cer- 
tain fearful  looking-for  of  judgment,  and  desiring 
to  know,  above  all  things,  how  God  can  be  just  and 
yet  the  justifier  of  the  ungodly,  he  found  his  an- 
swer in  a  foregleam  of  the  atonement.  He  saw 
Christ  afar  of! 

In  the  outline  of  this  narrative  we  behold  a  won- 
derful parallel  to  the  story  of  the   Cross.     As 


2  8  The  Cloister  Book 

Abraham  set  out  in  the  early  morning  with  Isaac 
his  son  to  go  unto  the  mount  of  sacrifice,  so  did 
Christ  come  in  the  fulness  of  time  to  become  a 
whole  burnt-offering  for  sin. 

It  is  written  that  in  the  three  days'  journey  from 
Beersheba  to  Mount  Moriah  ''they  went  both  of 
them  together."  So  went  the  Father  and  the  Son 
together  all  the  way  to  Calvary.  It  was  not  three 
days  but  thirty  weary  years  of  journeying  toward 
the  altar  of  sacrifice;  and  all  the  while  Jesus  could 
say,  "I  am  not  alone;  the  Father  is  with  me." 

In  the  grief  that  burdened  the  heart  of  Abra- 
ham we  discern  a  faint  figure  of  the  Father's  pain 
In  parting  with  his  only-begotten  Son.  There  are 
those  who  say,  "God  cannot  suffer,  because  he  hath 
neither  body,  parts  nor  passions."  But  who  shall 
thus  hang  the  plummet  or  lay  the  measuring  line  to 
the  word  "so"  in  the  saying,  "God  so  loved  the 
world  that  he  gave  his  only-begotten  Son"?  The 
message  that  came  to  Abraham  was  like  a  merciless 
beating  upon  his  heart-strings:  "Take  now  thy  son 
— thine  only  son — Isaac,  the  son  of  laughter — thy 
son  whom  thou  lovest — and  offer  him !"  The  night 
while  he  pondered  on  that  needs-be  must  be  meas- 
ured over  against  the  eternity  in  which  God  con- 
templated the  giving  of  his  only  Son.  And  there  Is 
a  terrific  suggestion  of  heroic  grief  in  the  fact  that 
Abraham  carried  in  one  hand  the  knife  and  in  the 
other  the  brazier.  Inasmuch  as  there  was  no 
escape  from  the  necessity  laid  upon  him,  It  be- 
hooved him  thus  to  face  it. 


The  Vision  in  the  Mount  of  God    29 

And  observe  also  the  acquiescence  of  Isaac,  who 
**bare  the  wood  of  the  burnt  offering."  So  Christ 
gave  himself.  During  all  the  years  of  his  ministry- 
he  was  under  the  shadow  of  the  Cross.  His  life's 
journey  was  over  Via  Dolorosa.  He  knew  what 
awaited  him ;  he  "set  his  face  steadfastly"  toward  It. 

The  agony  of  the  hour  when  the  final  revelation 
was  made  to  Isaac  Is  passed  over  In  silence.  It  was 
on  the  third  day  when  Abraham  said  to  his  ser- 
vants, "Tarry  ye  here  while  I  and  the  lad  go  yon- 
der." Then  somewhere  as  they  climbed  the  moun- 
tain path,  Abraham  said,  (Oh,  who  shall  tell  the 
heart-breaking  sorrow  of  It?)  "My  son,  thou  art 
the  lamb  for  sacrifice!  It  must  needs  be!"  So  at 
the  gateway  of  Gethsemane  Jesus  said  to  his  dis- 
ciples, "Tarry  ye  here,  while  I  go  yonder:"  and 
passing  Into  the  deeper  shadows  of  the  Garden  he 
faced  the  full,  final,  overwhelming  announcement 
of  the  necessity  that  was  put  upon  him.  He  was 
not  alone  In  that  supreme  hour;  the  Father  was 
with  him.  All  that  was  human  in  him  cried  out 
against  the  cup  of  purple  death  that  was  pressed  to 
his  lips:  "O  my  Father,  If  It  be  possible,  let  this 
pass  from  me !"  Then  came  the  great,  final  sur- 
render, "Thy  will  be  done!"  Thus  he  was  led  as  a 
lamb  to  the  slaughter,  and  as  a  sheep  before  her 
shearers  is  dumb,  so  he  opened  not  his  mouth. 

But  here  the  similitude  breaks  down.  There  Is, 
indeed,  no  analogy  to  any  of  the  great  mysteries  of 
faith:  none  for  the  Trinity;  none  for  the  Incarna- 
tion; none  for  the  Atonement.    The  object-lesson 


30  The  Cloister  Book 

on  Mount  Morlah  was  closed  when  Abraham 
stood  with  his  uplifted  knife.  The  Voice  said, 
"Lay  not  thy  hand  upon  the  lad !"  The  ram  caught 
In  the  thicket  must  needs  be  brought  In  to  complete 
the  figure  of  the  sacrifice.  On  Calvary  the  uplifted 
hand  was  not  stayed.  Christ  suffered  on,  despite 
the  fact  that  his  enemies  were  crying,  "If  thou  be 
the  Christ,  come  down  from  the  cross!"  and  that 
legions  of  angels  were  hovering  there  to  rescue  him. 
He  suffered  on  until  the  Gospel  found  Its  consum- 
mation In  a  full  atonement,  when  with  a  loud  voice 
he  cried,  "It  Is  finished!" 

This  is  the  vision  of  Providence  which  Abraham 
saw.  Not  until  a  man  perceives  the  full  signifi- 
cance of  the  atonement  as  a  divine  interposition  in 
our  behalf  does  he  know  the  real  meaning  of 
Providence.  "In  the  mountain  of  the  Lord  It  shall 
be  seen !"  What  shall  be  seen?  This,  that  the  arm 
of  the  Lord  is  not  "shortened  that  it  cannot  save." 
Here  is  the  truth  which  so-called  science  calls 
"foolishness,"  because  it  is  an  apparent  contraven- 
tion of  the  uninterrupted  processes  of  natural  law. 
Yet  just  here  is  the  very  heart  of  the  Gospel.  As  it 
is  written,  "What  the  law  could  not  do,  In  that  It 
was  weak  through  the  flesh,  God  sending  his  own 
Son  in  the  likeness  of  sinful  flesh  and  for  sin,  con- 
demned sin  in  the  flesh,  that  the  righteousness  of 
the  law  might  be  fulfilled  In  us." 

But  who  hath  believed  our  report  and  to  whom 
IS  the  arm  of  the  Lord  revealed?  The  arm  of  the 
Lord,  thrust  In  to  solve  the  problem  of  Insensate 


The  Vision  in  the  Mount  of  God    31 

law  vs.  Providence,  Is  Christ  himself,  the  Incarna- 
tion of  omnipotent  grace — this  is  God's  arm  made 
bare  In  the  atonement.  Abraham  saw  this  afar  off. 
To  us,  it  Is  presented  as  an  historic  fact,  accentu- 
ated by  the  story  of  nineteen  centuries  of  Christian 
civilization.  And  still  there  are  those  who  refuse 
to  beheve  In  Providence!  "O  foolish  Galatlans, 
who  hath  bewitched  you  that  ye  should  not  obey 
the  truth,  before  whose  eyes  Jesus  Christ  hath  been 
evidently  set  forth,  crucified  among  you?" 

An  old  Jewish  proverb  runs,  *The  secret  of 
Messiah  is  the  secret  of  man."  To  see  this  vision 
In  the  mountain  Is  to  solve  the  problem  of  life.  But 
spiritual  things  are  spiritually  discerned.  He  alone 
that  hath  eyes  of  faith  can  see  It. 

8.  PRAYER 

Be  pleased,  O  Lord,  to  bless  this  hour  of 
worship  and  meditation  In  thy  Word.  May 
It  minister  to  my  comfort  and  spiritual 
growth.  Abide  with  me  during  the  remainder 
of  this  Sabbath,  and  help  me  to  rejoice  In 
thee;  through  Jesus  Christ,  my  Lord  and  my 
Redeemer.     Amen. 

9.  HYMN :    "How    sweet   the    name    of   Jesus 

sounds." 

10.  BENEDICTION 

The  Lord  bless  thee  and  keep  thee:  the 
Lord  make  His  face  shine  upon  thee  and  be 
gracious  unto  thee:  the  Lord  lift  up  His 
countenance  upon  thee  and  give  thee  peace. 


THIRD  SERVICE 
The  Living,  Present  Christ 

1.  INVOCATION 

/^OD  of  all  grace  and  consolation,  who  on 
^^  the  Day  of  Pentecost  didst  send  down 
thy  Spirit  upon  a  multitude,  be  pleased  now 
to  bestow  thy  grace  on  a  lone  worshiper  who 
approaches  thee.  Help  me  to  realize  thy 
presence  in  this  place  and  worship  thee  in 
spirit  and  in  truth;  through  Jesus  Christ. 
Amen. 

2.  HYMN:    "O  God,  our  help  in  ages  past.'* 

3.  SCRIPTURE  LESSON 

Psalm  16. 
Matthew  28:1-20. 

4.  PRAYER 

Blessed  God,  I  thank  thee  for  the  Gospel. 
How  graciously  thou  didst  bow  the  heavens 
to  come  down  unto  us  in  the  mystery  of  the 
Incarnation !  Thou  didst  tabernacle  in  flesh, 
so  that  thou  mightst  be  able  to  be  touched 
with  a  feeling  of  our  infirmities.  Thou  didst 
speak  as  never  man  spake  of  the  great  prob- 
lems of  the  eternal  life.  Thou  didst  go  about 
doing  good,  healing  the  sick,  comforting  the 


The  Living,  Present  Christ  33 

bereaved  and  directing  penitent  souls  in  the 
way  of  pardon  and  peace.  And,  best  of  all, 
thou  didst  take  upon  thyself  the  burden  of 
our  sins,  bearing  them  in  thine  own  body  on 
the  tree.  Then,  triumphing  over  death,  thou 
didst  ascend  up  on  high,  taking  captivity  cap- 
tive; and  thou  livest  forevermore  to  make  in- 
tercession for  us.  But  thy  dwelling  place  is 
not  in  heaven  alone;  thou  hast  left  a  great 
promise,  "I  will  not  leave  you  comfortless; 
I  will  come  to  you ;  and  lo !  I  am  with  you  al- 
way."  Let  me.  Lord,  claim  the  fulfilment  of 
that  promise  now.  Come  to  me!  Manifest 
thy  presence  unto  me:  for  in  thy  presence  is 
fulness  of  joy.  And  not  to  me  only,  but  to  all 
those  who  tarry  in  thy  courts  to-day,  show 
thyself  the  Saviour  of  sinners  and  the  mighty 
Friend  of  saints.  Prosper  thy  cause  through- 
out the  world;  and  hasten  thy  coming  in  the 
triumphs  of  thy  grace;  for  thy  Name's  sake. 
Amen. 

5.  HYMN:    "Hark,    ten    thousand    harps    and 

voices." 

6.  OFFERING 

7.  THE  SERMON 

The  Living,  Present  Christ 

"Mary  Magdalene  came  and  told  the  dis- 
ciples that  she  had  seen  the  Lord,  and  that  he 
had  spoken  these  things  unto  her."  (John  20: 
i8.) 


34  The  Cloister  Book 

I  am  divided  betwixt  two  as  to  the  good  fortune 
which  befell  the  angel  who  descended  from  heaven 
and  rolled  away  the  stone,  and  that  of  the  woman 
who  was  sent  to  say  to  the  disciples,  "The  Lord  is 
risen  indeed!" 

All  heaven,  no  doubt,  was  full  of  volunteers 
when  God  said,  "Who  will  go  to  break  the  seal  of 
the  sepulcher,  put  principalities  and  powers  to 
shame  and  release  my  well-beloved  Son?"  The 
name  of  the  angel  who  received  the  commission  is 
not  given;  but  O  fortunate  angel!  He  sped  on 
wings  of  light  to  his  joyous  task.  We  know  not  by 
what  swift  flight  such  celestial  beings  surmount  the 
difficulties  of  time  and  space;  but  It  would  appear 
that  the  Interstellar  distances  are  traversed  in  the 
twinkling  of  an  eye. 

It  was  the  darkest  hour  of  the  night.  In 
Joseph's  garden  the  sentinels  were  pacing  to  and 
fro.  The  moment  was  at  hand!  What  sudden 
light  Is  this?  The  guards  are  fallen  upon  their 
faces  as  dead  men.  The  angel  touches  the  stone, 
and  it  rolls  away.  He  loosens  the  shroud,  unwinds 
the  napkin  from  the  wounded  brow,  and  lo,  Jesus 
comes  forth!  His  chariot  w^alts.  He  mounts  aloft. 
God  Is  gone  up  with  a  shout!  From  the  distance 
comes  the  song,  "Lift  up  your  heads,  O  ye  gates; 
and  be  ye  lifted  up,  ye  everlasting  doors,  and  the 
King  of  Glory  shall  come  In !" 

A  little  later  a  woman  stood  weeping  at  the 
empty  sepulcher.  At  the  sound  of  a  footstep  be- 
hind her  she  turned;  and,  supposing  It  to  be  the 


The  Living,  Present  Christ  35 

gardener,  she  said,  "Sir,  if  thou  hast  borne  him 
hence,  tell  me  where  thou  hast  laid  him."  Jesus 
called  her  by  name,  "Mary!"  and  she  fell  at  his 
feet,  crying,  "Rabboni !"  It  was  then  he  gave  her 
the  commission,  "Go  to  my  brethren  and  say  unto 
them,  I  ascend  unto  my  Father  and  your  Father, 
and  to  my  God  and  your  God."  O  fortunate 
woman  !  She  ran  to  tell  the  tidings :  "The  Lord  is 
risen  indeed!" 

This  is  our  message  to-day.  They  say  we  are 
living  in  "an  age  of  doubt";  but  too  often  the  al- 
leged doubt  is  crass  unbelief:  and  that  is  not  pecu- 
liar to  any  age.  The  spirit  of  materialism  is  all 
about  us.  It  rests  on  a  so-called  "science"  which 
rejects  the  supernatural  and  receives  nothing  to 
which  the  physical  senses  cannot  say  Yea  and 
Amen.  It  reduces  all  things  to  matter;  and  then — 
by  a  change  more  singular  than  any  of  the  meta- 
morphoses of  Ovid — translates  it  in  terms  of  ideal- 
ism and  denies  that  matter  has  any  reality  at  all! 
It  analyzes  the  gray  substance  of  the  brain  and 
pronounces  it  to  be  phosphorus;  and  then  proceeds 
to  analyze  its  output  and  pronounces  what  we  call 
"thought"  to  be  mere  atomic  friction!  It  holds 
the  scales,  like  Epicurus,  to  weigh  the  body  of  a 
man;  and  then  calls  a  group  of  "scientists"  from 
Boston  to  weigh  the  immortal  soul,  as  it  escapes 
from  the  body  in  the  article  of  dissolution,  and  sets 
it  down  in  avoirdupois  at  somewhat  less  than  an 
ounce !  Such  are  the  strange  achievements  of 
"scientific"  unbelief  In  these  days. 


26  The  Cloister  Book 

Is  there  reality  In  truth?  Is  our  life  mere  ni- 
trous oxide  or  Is  It  the  breath  of  God?  Is  God 
himself  a  fact  or  a  phantasm?  Was  Christ  the 
divine  revealer  of  things  unseen  and  eternal,  or  was 
he  a  dreamer  among  the  shadows,  passing  with  the 
long  procession  of  shadowy  forms  to  No-man's 
Land?  Did  he  or  did  he  not  come  forth  from  the 
sepulcher?  This  Is  the  touchstone  by  which  the 
great  problems  of  our  time  must  be  solved:  Is 
Christ  dead  or  alive  to-day  f 

The  world  does  not  believe  in  life  and  immor- 
tality brought  to  light  In  the  gospel.  The  intuition 
is  there.     Addison  was  right : 

Else  whence  this  pleasing  hope,  this  fond  desire, 
This  longing  after  immortality? 
Or  whence  this  secret  dread  and  inward  horror 
Of  falling  into  naught?    Why  shrinks  the  soul 
Back  on  herself  and  startles  at  destruction? 
'Tis  the  divinity  that  stirs  w^ithin  us! 

But  against  that  intuition  we  must  reckon  the 
powers  of  superior  attraction.  The  carnal  out- 
draws  the  spiritual.  In  evidence,  mark  the  quick 
step  In  the  market-place.  See  the  people  who  jostle 
each  other  along  our  streets.  What  Is  their  pur- 
pose In  life?  Is  the  light  In  their  eyes  kindled  by  a 
consuming  passion  for  things  unseen  and  eternal? 
Is  It  the  eagerness  of  their  quest  of  truth  and 
righteousness  that  has  ploughed  these  wrinkles  on 
their  brows?  No;  they  are  chiefly  Epicureans, 
who,  if  a  passing  thought  of  the  hereafter  comes 
to  them,  thrust  it  away  with  all  possible  haste  and 


The  Living,  Present  Christ  37 

go  on  groping  with  downcast  eyes  for  yellow  dust. 
Or,  If  perchance  they  lift  their  eyes,  It  Is  but  to  pur- 
sue with  juvenile  zeal  the  thistle-down  of  unworthy 
pleasure.  The  aphorism  of  the  world's  life  Is 
just  what  It  was  In  Athens  nineteen  hundred  years 
ago:  "Let  us  eat  and  drink,  for  to-morrow 
we  die  r' 

And  having  noted  the  quick  step  In  the  market- 
place, observe  the  slow  step  to  the  grave-yard.  The 
mourners  go  thither  on  leaden  feet  to  bewail  the 
dead;  and  their  miserere,  despite  the  Resurgam 
which  Is  Inscribed  upon  the  sepulcher,  Is  a  hopeless 
farewell.  The  dead  are  dead;  and  the  world's 
tears  have  no  rainbows  In  them.  The  sepulcher  Is 
sealed  and  the  great  stone  Is  ever  before  it.  Thus 
it  will  ever  be  until  the  truth  of  the  resurrection 
shall  impress  itself  upon  the  hearts  of  all.  *'If 
Christ  be  not  raised,  .  .  .  then  they  also  which 
are  fallen  asleep  in  Christ  are  perished." 

Dead  men  and  dead  gods  go  together.  The  dust 
that  arises  from  our  streets  Is  the  dust  of  past  and 
gone  generations.  Will  they  live  again?  Not  un- 
less there  Is  a  living  God  who  triumphs  over  death. 
The  stone  on  the  sepulcher  is  sealed  with  the  seal 
of  oblivion.  The  Pantheon  stands  opposite  God's 
Acre;  and  that  too  is  sealed  with  the  seal  of  obliv- 
ion. Zeus  and  Apollo  are  there ;  the  gods  of  Wal- 
halla  and  the  dreamy-eyed  Buddh.  All  are  dead! 
They  were  and  are  not.  The  nations  bowed  at 
their  shrines.  Their  altars  smoked  with  oblations. 
Now  there  is  none  so  poor  to  do  them  reverence. 


38  The  Cloister  Book 

All  dead !  The  Pantheon  answers  to  God's  Acre, 
*'Death  ends  all." 

Nay,  hear  the  message:  There  Is  one  God  that 
liveth  and  was  dead  and  is  alive  forevermore !  He, 
having  wrought  in  death  his  redeeming  work, 
passed  through  the  little  wicket-gate,  like  all  gods 
and  men.  "Seal  up  his  sepulcher,"  said  the  gov- 
ernor, "and  make  it  fast."  Seal  it  up?  Seal  up  the 
springs  of  the  morning !  Seal  up  the  fountains  of 
the  mighty  deep !  Bring  hither  the  waters  of  the 
ocean  in  a  calabash !  Measure  the  air  in  a  wine- 
skin !  Who  is  this  that  would  seal  up  the  Author  of 
life  in  a  sepulcher?  Who  is  this  that  would  "make 
fast"  the  tomb  of  God?  He  that  sitteth  in  the  hea- 
vens shall  laugh !  The  stone  is  rolled  away.  The 
message  is  gone  forth:  "He  lives!"  Did  the  world 
know  that,  the  step  in  the  market-place  w^ould  be 
slower  and  the  step  to  the  grave-yard  would  be 
quicker.  Life  would  be  transformed  by  the 
thought  of  "Immanuel,  God  with  us." 

The  Church,  also,  needs  this  message  to-day.  Is 
it  not  written  in  her  creed,  "I  believe  in  Jesus 
Christ,  who  was  born,  was  crucified,  dead,  buried, 
and  on  the  third  day  rose  again"  ?  Yes,  and  meas- 
urably the  Church  believes  it.  But,  after  all,  a 
creed  on  a  parchment  must  be  put  to  the  acid  test 
of  walk  and  conversation.  How  valid  is  our  doc- 
trine of  life  and  immortality?    Let  us  see. 

Our  Lord  reduced  the  whole  law  to  two  com- 
mandments. "The  first  and  greatest,"  he  said,  "is. 
Thou  shalt  love  the  Lord  thy  God  with  all  thy 


The  Living,  Present  Christ  39 

heart  and  soul  and  mind  and  strength ;  and  the  sec- 
ond," he  continued,  "Is  hke  unto  It,  Thou  shalt 
love  thy  neighbor  as  thyself."  Elsewhere  he  trans- 
lates these  two  commandments  Into  the  practical 
terms  of  common  life  when  he  says,  "Seek  ye  first 
the  kingdom  of  God  and  his  righteousness,"  and, 
"Go  ye  Into  all  the  world  and  preach  the  Gospel  to 
every  creature." 

Do  we  "seek  first  the  kingdom  of  God  and 
righteousness"?  Do  we  seek  It  first,  first  of  all? 
Alas,  the  handicap  of  environment  Is  upon  us.  The 
lusts  of  gold  and  pleasure  and  sordid  ambition 
control  us.  It  Is  too  much  Indeed  to  ask  that  any 
should  attain  unto  perfection  In  this  present  life; 
yet  our  Lord's  will  was  expressed  In  the  statement 
that  being  In  the  world  we  should  not  be  of  It.  His 
kingdom  and  his  righteousness  must  therefore  be 
above  all.  The  thought  of  food  and  raiment  and 
other  things  that  perish  with  the  using,  must  stand 
aside  when  duty  leads  the  way.  All  other  ends 
and  alms  must  be  subordinated  to  this,  "Man's 
chief  end  Is  to  glorify  God." 

And  as  to  that  other  command,  "Go  ye,  make 
disciples  of  all  men."  Do  the  followers  of  Christ 
realize  the  emphasis  of  It?  Can  we  be  said  to  love 
our  neighbor  as  ourselves  while  half  the  world 
dwells  In  the  regions  of  darkness  and  the  shadow 
of  death? 

It  Is  recorded  that  Scotland  was  once  saved  by  an 
army  following  a  golden  urn  which  contained  the 
embalmed  heart   of   Robert  the   Bruce.      In   the 


40  The  Cloister  Book 

great  propaganda  of  the  church  Is  there  no  better 
leadership  than  that  of  a  dead  and  burled  Christ?  It 
behooves  us  to  remember  that  the  Captain  of  our 
salvation  Is  the  conqueror  of  death.  It  Is  not  a  name 
embalmed  In  memory,  but  a  Leader  whos^  white 
plume  waves  before  us.  The  living  Christ  leads 
the  way! 

We  serve  not  under  a  commission  that  was  ut- 
tered nineteen  hundred  years  ago  on  Olivet,  but 
under  the  commission  of  One  who  speaks  here  and 
now,  saying,  *'A11  power  Is  given  unto  me  in  hea- 
ven and  In  earth;  go  ye,  therefore,  and  evangelize; 
and,  lo,  I  am  with  you  alway,  even  unto  the  end 
of  the  world."  It  is  the  voice  of  the  living  Christ. 
See  him  in  the  forefront!  Hear  him  as  he  calls, 
"Follow  me!"  This  is  "the  philosophy  of  mis- 
sions."    What  shall  we  do  about  it? 

The  heart  went  out  of  the  disciples  when  Christ 
was  crucified.  John  and  the  three  Marys  stood 
on  Calvary  with  their  faces  fallen  upon  their 
breasts.  At  the  window  of  the  upper  room 
there  were  others  who  looked  off  toward  the 
hill,  saw  the  strange  darkness  and  then  the  re- 
turning light,  and  saw  through  their  tears  the 
dark  effigy  of  the  cross  against  the  sky.  He  whom 
they  had  expected  to  redeem  Israel  was  dead.  "I 
go  a-fishing,"  said  Peter;  the  others  said,  "We 
also  go  with  thee."  Why  not?  Their  hopes  were 
dashed;  their  Lord  was  lying  In  his  grave. 

But  as  they  were  dragging  their  nets  in  the 
early  twIHght  of  the  morning  they  saw  One  walk- 


The  Living,  Present  Christ  41 

ing  on  the  shore.  They  whispered,  "It  is  the 
Lord."  Then  Peter,  girding  his  fisher's  coat  unto 
him,  cast  himself  into  the  water  and  swam  to  meet 
him.  The  fishing  days  of  Peter  and  his  friends 
were  over.  Jesus  was  risen  from  the  dead!  The 
work  of  the  kingdom  must  henceforth  engage  their 
every  thought.     Thereafter  they  caught  men. 

It  was  the  Day  of  Pentecost.  In  the  power  of 
the  Spirit  the  disciples  were  speaking  with  other 
tongues.  The  onlookers  asked,  "What  meaneth 
this?"  Some  said,  "It  is  the  power  of  new  wine." 
Peter  was  straightway  on  his  feet  at  peril  of  his 
life.  "New  wine?"  he  cried.  "Nay,  this  is  the 
prophecy  of  Joel,  ^It  shall  come  to  pass  in  the  last 
days,  saith  God,  I  will  pour  out  of  my  Spirit 
upon  all  flesh !'  Ye  men  of  Israel,  hear  these 
words:  Ye  took  Jesus  of  Nazareth  and  crucified 
him  with  wicked  hands;  and  behold,  God  hath 
loosed  him  from  the  pains  of  death!  He,  there- 
fore, being  at  the  right  hand  of  God  exalted,  hath 
breathed  his  Spirit  upon  us!" 

A  little  later  we  hear  Peter  saying,  "Blessed  be 
the  God  and  Father  of  our  Lord  Jesus  Christ,  which 
according  to  his  abundant  mercy  hath  begotten  us 
again"  (as  if  a  begetting  into  the  faith  of  Christ 
crucified  were  not  enough)  "unto  a  lively  hope  by 
the  resurrection  of  Jesus  Christ  from  the  dead!" 
The  world  is  to  be  won  by  such  an  apprehension  of 
the  doctrine  of  the  living  Christ.  He,  from  his 
high  throne  in  heaven,  by  the  influence  of  his  ever- 
present  Spirit,  is  conducting  the  campaign  of  the 


42  The  Cloister  Book 

kingdom  on  earth;  and  we,  as  his  followers,  hav- 
ing passed  under  his  yoke  In  token  of  complete 
subjection,  are  always,  everywhere  and  under  all 
circumstances  to  follow  him. 

We  never  shall  know  the  real  joy  of  service  until 
we  grasp  this  truth  of  the  living,  present,  dominant 
Christ.  Till  then  we  must  not  be  expected  to  "run 
In  the  way  of  his  commandments." 

The  women  went  to  the  grave-yard  with  heavy 
steps  to  pay  their  tribute  to  Christ  crucified;  but 
from  the  grave-yard  they  ran  to  carry  the  message 
of  Christ  living  and  alive  forevermore.  The  Ad- 
vent was  a  season  of  song;  men  and  angels  were 
singing  them.  But  the  joy  of  the  resurrection  ex- 
pressed Itself  In  winged  feet.  The  Marys  "ran" 
and  John  and  Peter  "ran"  to  tell  the  wonderful 
news.  We,  too,  shall  best  emphasize  our  faith  In 
the  great  miracle  and  our  consequent  joy  by 
"running"  to  do  his  will  and  to  repeat  the  story  of 
his  triumph  over  death  and  hell. 

He  Is  the  living  Christ!  the  Christ  that  "liv- 
eth  and  was  dead  and  is  alive  forevermore!"  the 
Christ  who  is  "with  us  even  unto  the  end  of  the 
world!"  This  Is  the  Gospel  for  these  days.  O 
followers  of  Christ,  up  with  your  hearts !  Sursum 
corda!  This  is  the  truth  that  gladdens  life,  that 
glorifies  faith,  that  makes  the  Gospel  the  power  of 
God  unto  salvation. 

It  may  be  that  you  cherish  among  your  treas- 
ures an  old  letter,  brown  and  thumbed  and  tear- 
stained,  written  by  one  who  passed  out  of  your 


The  Living,  Present  Christ  43 

life  long  ago.  But  what  If,  as  you  sit  reading  It, 
a  hand  should  be  laid  upon  your  shoulder,  and, 
looking  up,  you  should  behold  the  face  of  the  dead 
and  hear  him  say,  "Weep  not,  I  am  with  you !" 
The  Gospel  Is  such  a  letter;  It  Is  God's  message  of 
salvation  to  you  and  me.  Let  us  read  It  to-day  In 
an  attitude  of  expectancy,  as  if  listening  for  his 
footstep. 

Lift  up  your  eyes;  he  Is  here!  Does  the  shut-In 
worshiper  envy  the  people  who  are  out  In  the  busy 
world?  Is  the  bed  hard,  the  burden  heavy,  the  lot 
a  lonely  one?  There  Is  One  by  the  bedside  who 
loves  with  a  love  that  Is  wonderful.  He  speaks! 
It  Is  the  voice  of  the  shepherd  come  to  woo  again 
his  bride:  "Rise  up,  my  love,  my  fair  one,  and 
come  away;  for,  lo,  the  winter  Is  past;  the  rain  Is 
over  and  gone;  the  flowers  appear  on  the  earth, 
and  the  time  of  the  singing  of  birds  Is  come.  Arise, 
my  love,  my  fair  one,  and  come  away!" 

8.  PRAYER 

Bless  to  my  soul,  O  Lord,  this  contempla- 
tion of  the  great  truth  that  thou  livest  and  art 
present  with  those  who  love  and  serve  thee. 
May  I  be  mindful,  henceforth,  that  I  am 
never  alone.  In  the  hour  of  temptation  make 
thyself  known  to  me,  as  thou  didst  to  the 
three  youths  in  the  fiery  furnace.  In  the  dark 
valley  of  Sorrow  walk  thou  with  me,  as  thou 
didst  with  thy  disciples  on  the  way  to  Em- 
maus,  so  that  their  hearts  burned  within  them. 


44  The  Cloister  Book 

On  the  upward  path  of  Duty,  when  the  burden 
seems  greater  than  I  can  bear,  show  thy  face, 
and  lo !  the  yoke  will  be  easy  and  the  burden 
light.  Thy  presence  is  like  a  girdle  about  the 
loins  and  light  to  the  eyes.  If  I  forget,  be 
pleased  to  put  me  in  remembrance  with  the 
word  "Lo,  I  am  with  thee !"  For  thy  Name's 
sake.    Amen. 

9.  HYMN :    "From    every    stormy    wind    that 

blows." 

10.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ,  and 
the  love  of  God  and  the  communion  of  the 
Holy  Ghost  be  with  you.    Amen. 


0 


FOURTH  SERVICE 
The  Pot  of  Manna 

1.  INVOCATION 

Lord,  whose  I  am  and  whom  I  serve,  thou 
knowest  I  long  to  commune  with  thee. 
If  I  cannot  meet  with  thy  people  in  the  great 
assembly,  the  closet-promise  is  mine.  The 
door  is  now  shut  and  thou  art  here  with  me. 
Speak,  Lord;  thy  servant  heareth!  Give  me 
the  word  of  strength  and  comfort,  for  thy 
Name's  sake.    Amen. 

2.  HYMN:  "Pass  me  not,  O  gentle  Saviour." 

3.  SCRIPTURE  LESSON 

Exodus  16:11-36. 
John  6:30-57. 

4.  PRAYER 

O  God  in  glory  exalted  and  in  mercy  ever 
blessed,  I  thank  thee  for  thy  bountiful  provi- 
dence and  thine  abounding  grace.  I  am,  like 
all  thy  people,  a  pilgrim  and  stranger  in  the 
earth,  journeying  to  a  better  country,  even  an 
heavenly,  and  to  a  city  that  hath  foundations, 
whose  builder  and  Maker  is  God.  The  road, 
thou  knowest,  is  sometimes  a  weary  one;  but 
thou  hast  graciously  provided  for  all  need. 


46  The  Cloister  Book 

How  often,  when  travel-worn,  I  have  come  to 
some  oasis,  like  Elim,  where  I  have  rested  in 
the  shadow  of  thy  palms  and  refreshed  my- 
self with  the  waters  of  the  king's  well !  Grant 
such  a  blessing  to-day;  and  not  to  me  only  but 
to  all  who,  out  of  sorrow  or  great  need,  call 
upon  thee.  Make  bare  thine  arm  to  save  sin- 
ners. Give  light  to  those  who  open  thy  Word. 
Bestow  upon  all  in  authority  the  will  and 
power  to  serve  in  thy  fear.  Take  glory  to 
thyself  in  the  services  of  thy  house  every- 
where this  day;  and  bless  me  also,  O  my 
Father,  for  Jesus'  sake.    Amen. 

5.  HYMN:  "Come,  ye  disconsolate.'* 

6.  OFFERING 

7.  THE  SERMON 

The  Pot  of  Manna 

"And  unto  the  angel  of  the  Church  in  Per- 
gamos  write,  .  .  .  To  him  that  overcometh 
will  I  give  to  eat  of  the  hidden  manna."  (Rev. 
2:  12,  17.) 

The  suggestion  of  mystery  in  this  "hidden  man- 
na" was  calculated  to  arouse  the  immediate  interest 
of  the  Christians  of  Pergamos.  For  this  was 
known  as  the  City  of  Mystery.  Its  tutelary  divin- 
ity, iEsculapius,  was  worshiped  under  the  symbol 
of  a  serpent.  It  is  said  that  the  porches  of  his 
temple  were  crowded  in  the  night-time  with  wor- 
shipers tarrying  there  in  the  hope  of  having 
dreams  and  visions. 


The  Pot  of  Manna  47 

Pergamos  was  the  center  of  the  Oriental  occult- 
Ism  of  those  days.  Its  merchants  carried  on  a  prof- 
itable business  in  charms,  amulets  and  cabalistic 
letters.  Its  smooth  sheep-skins  were  famous  the 
world  over  as  pergamena-charta,  which  w^e  have 
shortened  into  ''parchment." 

The  teachers  of  Pergamos  gave  themselves  to 
the  inculcation  of  what  are  called  esoteric  truths; 
and  its  people  loved  nothing  better  than  the  dis- 
cussion of  a  difficult  problem,  particularly  when 
spiced  with  a  suggestion  of  mystery.  "I  know  thy 
works,"  said  the  Lord  to  the  feeble  church  in 
Pergamos,  "and  where  thou  dwellest,  even  where 
Satan's  seat  is;  and  thou  boldest  fast  my  name  and 
hast  not  denied  my  faith." 

He  admonished  them  particularly  against  "the 
doctrine  of  Balaam"  and  "the  heresy  of  the  Nico- 
laitans";  both  of  which  were  practical  denials  of 
the  Gospel.  And  then  the  promise,  "To  him  that 
overcometh  will  I  give  to  eat  of  the  hidden 
manna." 

The  suggestion  of  manna  would  provoke  their 
curiosity.  The  word  "manna"  is  itself  an  interro- 
gation, meaning  "What  is  it?"  The  children  of 
Israel  had  been  only  a  few  weeks  in  the  wilderness 
when  they  began  to  murmur  for  food.  Their 
meal-bags  were  empty;  what  should  they  do? 
"Would  to  God  we  had  died,"  they  mourned,  "by 
the  hand  of  the  Lord  in  the  land  of  Egypt,  when 
we  sat  by  the  flesh  pots  and  when  we  did  eat  bread  to 
the  full!"  Then  the  Lord  said,  "I  will  rain  bread 


48  The  Cloister  Book 

from  heaven  for  you,  that  I  may  prove  them  whether 
they  will  walk  In  my  law  or  no."  The  next  morning 
the  ground  was  covered  as  with  a  snow-fall.  The 
God-given  bread  was  "w^hlte  and  plenteous  as  hoar 
frost."  There  were  some  who  said  It  tasted  "like 
fresh  oil,"  and  others  that  it  tasted  like  "wafers 
made  with  honey."  From  lip  to  lip  throughout  the 
camp  the  question  passed,  Man-hii?  that  Is,  "What 
is  it?"  So  came  this  wonderful  bread  to  be  known 
as  manna;  and  herein  it  w^as  marked  as  a  divine 
gift.  We  understand  the  works  of  man,  but  the 
works  of  God  ever  baffle  us.  We  can  analyze  an 
engine;  but  of  energy  wx  say,  "What  is  it?" 

The  suggestion  of  mystery  in  the  manna  was 
still  further  increased  by  the  word  "hidden." 
What  are  we  to  understand  by  the  "hidden  man- 
na"? The  reference  Is  probably  to  the  portion 
which  was  put  away  in  the  Ark  of  the  Covenant 
when,  at  the  foot  of  Mount  Sinai,  the  children  of 
Israel  received  the  Ceremonial  Law:  "And  Moses 
said  unto  Aaron,  Take  a  pot,  and  put  an  omer  full 
of  manna  therein,  and  lay  it  up  before  the  Lord  to 
be  kept  for  your  generations"   (Ex.  16:33). 

There  must  have  been  a  definite  purpose  in  thus 
preserving  a  portion  of  the  manna;  and  that  pur- 
pose Is  profoundly  emphasized  by  the  fact  that  it 
was  laid  away  In  the  Ark  of  the  Covenant,  which 
was  the  center  of  the  rites  and  ceremonies  of  the 
ancient  economy  and,  as  the  symbol  of  the  divine 
presence,  the  most  sacred  object  known  to  the 
people  of  God. 


The  Pot  of  Manna  49 

We  shall  find,  I  believe,  that  the  manna  thus 
preserved  was  a  mute  but  eloquent  symbol  of  the 
two  great  truths  which  constitute  the  sum  total  of 
our  religion :  to  wit,  providence  and  grace. 

It  would  appear  that  it  was  intended,  first  of  all, 
to  serve  as  a  memorial  of  providence.  The  people 
were  never  to  forget  the  miraculous  provision 
which  had  been  made  for  them  during  their  jour- 
ney in  the  wilderness. 

Silendy  it  fell, 

Whence,  no  man  might  tell, 

Like  good  dreams  from  heaven 

Unto  mortals  given, 

Like  a  snowy  flock 

Of  strange  sea-birds  alighting  on  a  shore  of  rock; 

Silent  thus  and  bright 

Fell  the  manna  in  the  night. 

Silently  thus  and  bright, 

In  our  starless  night, 

God's  sweet  mercy  comes 

All  about  our  homes; 

Whence,  no  man  can  see. 

In  a  soft  shower  drifting,  drifting  ceaselessly. 

Till  the  morning  light 

Falls  the  manna  in  the  night. 

Thus  his  mercy's  crown. 

Bread  of  life,  came  down; 

At  our  doors  it  fell, 

Whence,  no  man  might  tell. 

Silent  to  the  ground; 

Softly  shining  thus  through  the  darkness  all  around. 

Snowy,  pure,  and  white. 

Fell  the  manna  in  the  night. 


50  The  Cloister  Book 

*'But  this  was  not  a  miracle  at  all,"  say  the  mis- 
chievous critics  of  our  time.  It  is  affirmed  that  the 
mamia  was  simply  the  exudation  of  the  tamarisk 
tree;  and  apparent  color  is  lent  to  this  statement 
by  the  fact  that  the  monks  of  Mount  Sinai  have 
long  been  accustomed  to  gather  and  sell  the  tama- 
risk gum  to  tourists  under  the  name  of  manna. 

This  explanation  of  a  phenomenon  which  is  af- 
firmed in  the  Scriptures  to  have  been  supernatural 
is  important  if  true.  And  it  Is  quite  in  line  with 
the  philosophy  of  current  unbelief  w^hlch  aims  to 
rule  the  supernatural  out  of  mundane  affairs  and 
turn  the  Deity  out  of  doors,  as  if  we  were  able  to 
get  on  without  him. 

O  infidel,  great  is  thy  faith ! 

The  suggestion  that  some  millions  of  people  were 
able  to  subsist  on  the  honey-dew  of  the  tamarisk, 
which  they  gathered  along  the  way,  during  a 
period  of  forty  years  in  the  wilderness,  puts  a  bur- 
den on  our  credulity  which  it  is  unable  to  bear.  It 
is  precisely  as  if  we  were  asked  to  believe  that  the 
population  of  New  York  City  could  be  sustained 
for  a  corresponding  period  by  the  walnuts  growing 
on  the  trees  in  Central  Park.  There  are  those  who 
say  that  Christians  have  a  considerable  amount  of 
faith;  but  their  faith  is  not  sufficient  for  the  de- 
mand here  put  upon  It. 

Is  it  not  amazing  how  those  who  reject  revela- 
tion are  apparently  willing  to  believe  almost  any- 
thing, provided  only  that  it  cannot  be  found  in  the 
accredited  Word  of  God? 


The  Pot  of  Manna  51 

In  fact  this  gainsaying  of  the  miracle  of  the 
manna  is  only  one  phase  of  the  current  fashion  of 
denying  the  supernatural  m  to  to.  The  position  is 
that  there  can  be  no  miracles,  because  the  world  is 
under  law.  Of  course  that  rules  out  the  efficacy  of 
prayer,  the  truth  of  the  Scriptures  and  the  divinity 
of  Christ.  Farewell  to  the  three  great  miracles, 
Incarnation,  Atonement  and  Resurrection ! 

The  omer  of  manna  was  intended  to  confute 
that  very  error.  The  reason  given  by  the  Lord  for 
causing  it  to  be  placed  in  the  Ark  of  the  Covenant 
was  this,  "That  ye  may  see  the  bread  wherewith 
I  have  fed  you  in  the  wilderness."  In  point  of  fact 
the  pot  of  manna  was  so  hidden  that  the  people 
never  literally  saw  It,  but  they  knew  it  was  there; 
and,  as  centuries  passed,  they  were  assured,  by  the 
witness  of  the  Scriptures  and  the  testimony  of  their 
fathers,  that  the  miracle  of  Its  bestowal  was  a  fact, 
and  they  had  faith  enough  to  so  receive  It. 

The  best  answer  for  Christians  to  give  to  all 
such  materialistic  denials  of  spiritual  truth  is  found 
in  personal  experience.  The  denial  of  the  personal 
God  is  most  effectively  met  by  the  statement,  "I 
know  him."  The  denial  of  prayer  by  the  state- 
ment, "This  poor  man  cried,  and  the  Lord  heard 
and  saved  him  out  of  all  his  trouble."  The  denial 
of  the  divine  Christ  by  the  statement,  "I  have 
looked  on  his  pierced  hands  and  have  received  him 
like  Thomas,  who  cried,  'My  Lord  and  my  God !'  " 
The  denial  of  the  Atonement  by  the  statement, 
"I  came  to  him  as  a  sinner,  and  he  said,  'Go  In 


52  The  Cloister  Book 

peace,  thy  sins  be  forgiven  thee.'  "  And  the  denial 
of  providence  by  the  statement,  "I  have  Hved  un- 
der providence  all  my  life;  and  the  God  who  has 
brought  me  thus  far,  caring  for  me  In  thirst  and 
hunger,  In  sorrow  and  pain,  will  bring  me  to  my 
journey's  end." 

To  eat  thus  of  the  hidden  manna,  consenting 
to  the  supernatural  by  faith  and  living  In  Its  at- 
mosphere, Is  to  abide  In  peace.  Just  here  Is  the 
antidote  of  fret  and  worry.  The  lesson  was  em- 
phasized by  Christ  when,  to  his  disciples  who  were 
gathered  about  him,  he  said,  "Consider  the  Hlles 
of  the  field,  how  they  grow ;  they  toll  not,  neither  do 
they  spin :  and  yet  I  say  unto  you  that  even  Solomon 
in  all  his  glory  was  not  arrayed  like  one  of  these.  If 
God  so  clothe  the  grass  of  the  field,  which  to-day  Is 
and  to-morrow  Is  cast  Into  the  oven,  shall  he  not 
much  more  clothe  you,  O  ye  of  little  faith?"  Out 
of  this  confidence  comes  the  sweet  content  that 
makes  life  worth  living,  that  smoothes  out  all  wrin- 
kles, and  fills  our  hearts  with  the  peace  of  God. 

The  pot  of  manna  was  Intended,  In  the  second 
place,  to  be  a  prophecy  of  divine  grace.  Its  place 
in  the  Ark  of  the  Covenant  allies  it  with  the  ex- 
pectation of  the  coming  of  the  Messiah.  In  com- 
mon with  almost  everything  else  In  the  ceremonial 
system  it  pointed  forward  to  him. 

Our  authority  for  saying  this  Is  the  teaching  of 
Christ  himself.  The  Jews  on  one  occasion  asked 
him,  "What  shall  we  do  that  we  might  work  the 
works  of  God?"  to  which  he  answered,  "This  is 


The  Pot  of  Manna  53 

the  work  of  God,  that  ye  believe  on  him  whom  he 
hath  sent."  Whereupon  they  demanded,  ''What 
sign  showest  thou  then,  that  we  may  see  and  believe 
thee?  Our  fathers  did  eat  manna  in  the  desert; 
as  it  is  written,  He  gave  them  bread  from  heaven 
to  eat."  To  this  challenge,  which  was  obviously 
based  on  the  miraculous  character  of  the  manna, 
he  replied  by  making  himself  the  antitype  of  that 
miracle,  "Verily,  verily,  I  say  unto  you,  Moses 
gave  you  not  that  bread  from  heaven;  but  my 
Father  giveth  you  the  true  bread  from  heaven. 
For  the  bread  of  God  is  he  which  cometh  down 
from  heaven,  and  giveth  life  unto  the  world."  And 
further  he  said,  "I  am  that  bread  of  life.  Your 
fathers  did  eat  manna  in  the  wilderness,  and  are 
dead.  This  is  the  bread  which  cometh  down  from 
heaven,  that  a  man  may  eat  thereof,  and  not  die. 
I  am  the  living  bread  which  came  down  from  hea- 
ven: if  any  man  eat  of  this  bread,  he  shall  live  for 
ever."  And  further  still,  "Verily,  verily,  I  say  unto 
you,  Except  ye  eat  the  flesh  of  the  Son  of  Man 
and  drink  his  blood,  ye  have  no  life  in  you.  He 
that  eateth  me,  even  he  shall  live  by  me." 

It  is  to  be  expected  that  those  who  deny  the 
miracle  of  the  manna  should  go  on  to  deny  the 
divine  or  miraculous  in  the  nature  and  mission  of 
Christ.  And  this  is  precisely  what  they  do.  The 
birth,  atonement  and  resurrection  of  Christ  are  all 
accounted  for  by  them  on  natural  grounds. 

This  is  the  so-called  "New  Theology,"  which  is 
merely  a  re-affirmation  of  the  old  infidelity.     It 


54  The  Cloister  Book 

begins  by  affirming  that  "religion  is  not  dogma  but 
life."  It  admits,  what  cannot  be  confuted,  that  the 
teaching  of  Christ  furnishes  the  best  Moral  Code 
of  the  ages.  It  insists  that  to  "follow  in  his  steps" 
is  the  sum  total  of  Christianity;  from  which  it  in- 
fers that  it  is  a  matter  of  little  or  no  consequence 
w^hat  one  believes  about  him.  The  result  is  that 
Christ  himself  is  clothed  in  ribald  purple  and  put  to 
an  open  shame,  as  a  mere  man  posing  in  the  stolen 
Yivery  of  God,  while  his  teaching  is  eulogized  as 
the  best  standard  of  life. 

And  this  in  the  house  of  his  professed  friends, 
by  those  who  call  themselves  Christians,  despite  the 
fact  that  Christ  himself  said,  "This  is  the  work  of 
God,  that  ye  believe  on  him  whom  he  hath  sent" ! 

Here  again,  the  best  answer  to  the  denial  of  the 
supernatural  in  grace  is  personal  experience.  He 
stands  master  of  the  argument  who  is  able  to  say, 
"That  which  we  have  heard,  which  we  have  seen 
with  our  eyes,  which  we  have  looked  upon  and  our 
hands  have  handled,  of  the  Word  of  Life,  declare 
we  unto  you."  All  the  sophisms  that  ever  were 
urged  against  the  reality  of  the  supernatural,  in 
providence  and  grace  alike,  have  not  a  feather's 
weight  of  force  against  the  word  of  a  believer  who 
can  affirm:  "I  was  blind;  he  put  his  fingers  upon 
mine  eyes,  and  behold  I  see !" 

The  result  of  such  an  experience  is  the  assur- 
ance of  faith.  As  a  belief  in  providence  begets 
in  the  believer  such  an  habitual  confidence  in  the 
divine  care  that  nothing  can  affright  him,  so  a  be- 


The  Pot  of  Manna  55 

lief  in  grace  enables  him  to  say,  "I  know  whom  I 
have  believed,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  unto  him 
against  that  day." 

As  the  anxious  thought  of  food  and  raiment 
vanishes  when  one  reflects  upon  the  manna  in  the 
Ark  of  the  Covenant,  so  the  fear  of  to-morrow  and 
of  death  disappears  when  one  partakes  of  the  living 
Christ  and  lives  through  him. 

And  this  is  the  promise  to  him  that  overcometh; 
that  is,  to  him  who,  getting  the  better  of  the  natural 
tendency  to  reject  supernatural  truth,  holds  to  the 
two  great  miracles  of  providence  and  grace.  The 
pot  of  manna  is  opened  to  all  such  believers.  God 
prepares  a  table  before  them  in  the  presence  of 
their  enemies  here  and  now;  but  the  time  is  coming 
when  they  shall  eat  of  the  manna  at  the  King's 
table. 

The  men  of  old  said  it  tasted  *'like  fresh  oil"  or 
"wafers  made  with  honey;"  but  how  will  it  seem 
when  we  are  called  to  the  marriage  supper  of  the 
Lamb  ?  "Eat,  O  friends !  Yea,  drink  abundantly, 
O  well  beloved!"  Shall  we  believe  in  providence 
then?  The  last  tremor  of  misgiving  will  vanish 
when  we  stand  at  heaven's  gate  and  looking  back 
on  the  long  journey  through  the  wilderness,  remem- 
ber the  provision  which  he  made  for  us  along  the 
way. 

Will  we  believe,  then,  in  the  miracle  of  grace? 
How  can  it  be  otherwise  when  In  communion  with 
him  we  behold  his  face,  the  face  that  was  once  "so 


56  The  Cloister  Book 

marred  more  than  any  man's,"  but  is  now  "as  the 
sun  shineth  in  his  strength"?  Then  we  shall  be 
satisfied,  saying,  "God  has  verily  been  the  God  of 
providence  and  grace;  and  this  God  is  our  God 
forever  and  ever!" 

8.  PRAYER 

Be  pleased,  O  Lord,  to  feed  me  with  this 
hidden  manna.  Enroll  my  name  among  the 
overcomers;  that  I  may  be  found  worthy  to 
eat  and  drink  at  the  marriage  feast  in  heaven; 
for  Christ's  sake.     Amen. 

9.  HYMN:  "Guide  me,  O  thou  great  Jehovah." 

10.  BENEDICTION 

Now  the  God  of  peace,  that  brought  again 
from  the  dead  our  Lord  Jesus,  that  great 
shepherd  of  the  sheep,  through  the  blood  of 
the  everlasting  covenant,  make  you  perfect  in 
every  good  work  to  do  his  will,  working  in 
you  that  which  is  well-pleasing  in  his  sight, 
through  Jesus  Christ;  to  whom  be  glory  for 
ever  and  ever.    Amen. 


FIFTH  SERVICE 

On  Serving  Christ  in  a  Lonely  Place 

1.  INVOCATION 

/I  Almighty  and  everlasting  God,  whose 
grace  hath  appeared  bringing  salvation  to 
all  men,  help  me  now  to  commune  with  thee 
In  a  spirit  of  reverential  love.  Let  me  find 
light  at  the  entrance  of  thy  Word,  comfort  In 
prayer,  and  joy  in  thanksgiving;,  for  Jesus' 
sake.    Amen. 

2.  HYMN:  ''Sweet  hour  of  prayer." 

3.  SCRIPTURE  LESSON 

Isaiah  53  :i-io. 
Acts  8:26-39. 

4.  PRAYER 

O  God,  In  whose  hands  are  the  destinies  of 
the  children  of  men,  show  me  thy  plan  and 
purpose  concerning  my  life  and  bring  me  into 
happy  accord  with  them.  I  would  serve  thee, 
were  it  possible,  In  a  large  and  wealthy  place; 
but  if  it  please  thee  to  put  and  keep  me  in  a 
small  corner,  let  my  light  so  shine  there  that 
all  upon  whom  It  falls  may  be  led  to  glorify 
thee.  Make  me  willing  to  suffer  as  well  as  to 
serve;  nay,  rather  to  serve  thee  In  suffering. 


58  The  Cloister  Book 

Make  me  willing  to  go  or  to  sit  still  at  thy 
pleasure,  knowing  that  they  also  serve  who 
only  stand  and  wait.  Bless  those,  also,  who 
are  called  to  larger  fields  of  privilege  and  re- 
sponsibility. Let  those  who  preach  the  Gospel 
preach  it  in  simplicity  and  power;  let  those 
who  rule  administer  their  office  in  thy  fear; 
let  all  thy  people,  great  and  small,  find  their 
place  in  thy  service  and  fill  it  humbly,  faith- 
fully and  to  thy  glory ;  for  Jesus'  sake.  Amen. 

5.  HYMN:    "Jesus,  I  my  cross  have  taken." 

6.  OFFERING 

7.  THE  SERMON 

On  Serving  Christ  in  a  Lonely  Place 

"The  angel  of  the  Lord  spake  unto  Philip,  say- 
ing, Arise  and  go  toward  the  south,  unto  the 
way  that  goeth  down  from  Jerusalem  unto  Gaza, 
which  is  desert.  And  he  arose  and  w^ent:  and 
behold—"     (Acts  8:26,27.) 

The  scene  is  In  the  wilderness;  a  treeless,  lonely 
place.  It  is  traversed  by  two  roads  leading  south- 
ward. One  of  these,  known  as  the  Jerusalem  road, 
runs  through  the  Jordan  valley  and  then  due  west- 
ward to  the  sea.  The  other,  the  Samaria  road, 
bearing  toward  the  southwest,  meets  the  former 
near  the  Philistine  border,  and  together  they  make 
the  highway  to  Gaza. 

On  each  of  these  roads  a  lone  traveller  Is  pur- 


On  Serving  Christ  in  a  Lonely  Place    59 

suing  his  journey.  One  of  them  rides  in  a  chariot 
of  state;  the  other  goes  afoot,  with  staff  in  hand. 
These  two  are  destined  to  meet  at  the  juncture  of 
the  ways.  A  "chance  meeting"?  No!  "There's 
a  divinity  that  shapes  our  ends,  rough  hew  them 
how  we  will."  Each  has  heard  a  Voice  from  heaven 
and  is  following  it;  and  out  of  their  meeting  will 
flow  great  issues;  to  one,  life  and  immortality,  to 
the  other  the  generous  pleasure  of  duty  done;  and 
from  it  all,  the  glory  of  God. 

The  man  on  the  Samaria  road  is  Chancellor  of 
the  Exchequer  of  Candace  the  Queen  of  Ethiopia. 
He  is  a  black  man,  but  wise,  modest  and  withal 
a  gentleman;  and  best  of  all,  he  is  a  truth- 
seeker. 

God  had  been  speaking  to  him  through  his 
Word.  In  some  way  a  copy  of  the  Septuagint,  the 
Greek  version  of  the  Scriptures,  had  come  Into  his 
possession;  and  it  had  led  him  out  of  paganism 
into  Judaism.  On  becoming  a  "proselyte  of  the 
gate"  he  had  subjected  himself  to  the  Jewish  form 
of  baptism  as  an  open  confession  of  his  devotion  to 
the  worship  of  the  true  God. 

He  was  now  returning  from  Jerusalem,  whither 
he  had  gone  to  attend  the  Passover.  He  had  heard, 
while  there,  the  singing  of  the  Messianic  Psalms  by 
the  great  Temple  choirs.  He  had  witnessed  the 
sacrifices,  in  which  was  set  forth  mysteriously  the 
doctrine  of  the  blood-atonement,  or  salvation 
through  the  Lamb  of  God.  His  heart  had  been 
perplexed  by  dim  visions  of  truth,  and  he  was  eager 


6o  The  Cloister  Book 

for  more.  Who  was  this  Messiah  whom  they 
called  the  Hope  of  Israel?  And  what  was  the 
far-off  meaning  of  that  Pascal  Lamb? 

It  may  be  that,  while  tarrying  In  Jerusalem,  he 
had  witnessed  the  death  of  Stephen,  who,  strug- 
gling to  his  knees  beneath  a  shower  of  stones, 
looked  up  with  blood-stained  face  shining  like  the 
face  of  an  angel,  and  cried,  "Behold,  I  see  the  hea- 
vens opened  and  the  Son  of  Man  standing  on  the 
right  hand  of  God!"  Who  was  that  "Son  of 
Man"? 

As  the  Chancellor  sat  In  his  chariot  the  scroll 
lay  unfolded  on  his  knees,  and  he  was  reading 
aloud  according  to  the  custom  of  those  days.  The 
place  w^as  the  fifty-third  of  Isaiah: 

''He  is  brought  as  a  lamb  to  the  slaughter,  and  as 
a  sheep  before  her  shearers  is  dumb,  so  he  openeth 
not  his  mouth.  He  zvas  cut  of  out  of  the  land  of  the 
living;  for  the  transgression  of  my  people  was  he 
stricken P^  ''He  is  depised  and  rejected  of  men;  a 
man  of  sorrons  and  acquainted  with  grief;  and  we 
hid  as  it  were  our  faces  from  hifu.  He  was 
despised  and  we  esteemed  him  not.  But  he  was 
wounded  for  our  transgressions,  he  was  bruised 
for  our  iniquities;  the  chastisement  of  our 
peace  was  upon  him;  and  with  his  stripes  we  are 
healedr 

As  he  read,  his  brow  was  knit  with  perplexity. 
"What  does  It  mean?  Who  Is  this  august  Figure, 
marching  through  the  prophecies  of  the  Book? 
Who  Is  this  with  a  crown  on  his  head  and  scars  in 


On  Serving  Christ  in  a  Lonely  Place    6i 

his  hands?"  Ah,  that  Is  the  question  of  all  ques- 
tions! What  think  ye  of  Messiah?  Who  is 
he? 

In  the  meantime  the  other  traveller  was  pursu- 
ing his  weary  way  along  the  Samaria  road.  He  was 
one  of  those  Christians  who  had  been  recently 
"scattered  abroad"  by  the  persecution  which  arose 
at  Stephen's  death.  He  had  found  refuge  in  the 
city  of  Samaria.  There  he  preached  Christ;  and 
souls  were  converted,  like  doves  flying  to  their  win- 
dows. "And  there  was  great  joy  in  that  city."  The 
work  increased  more  and  more;  so  that  John  and 
Peter  must  needs  be  called  to  assist  in  it. 

It  was  just  then  that  God  spake  to  Philip,  say- 
ing, "Arise  and  go  toward  the  south  by  the  way 
which  is  desert."  A  strange  command;  and  with- 
out a  word  of  explanation.  It  was  short  and 
sharp,  like  the  "March !"  of  a  captain  to  his  men. 
And  Philip's  answer  was  that  of  one  under  orders. 
He  might  well  have  hesitated,  saying,  "Lord,  why 
should  I  go  to  the  desert?  My  forte  is  preaching; 
and  there  is  nobody  in  the  desert  to  preach  to.  And 
what  will  the  people  of  Samaria  do  without  me? 
The  revival  goes  on,  and  I  am  the  head  and  front 
of  it!"  But  not  a  word  of  this.  "He  arose  and 
went."  If  the  order  was  sharp  and  imperative,  his 
answer  was  none  the  less  so.  It  was  like  the  re- 
sponse one  hears  on  shipboard:  "Aye,  aye,  sir!" 

The  captain  knows,  and  that  is  enough.  It  is 
written,  "The  steps  of  a  good  man  are  ordered  by 
the  Lord;  and  he  delighteth  in  his  way." 


62  The  Cloister  Book 

So  on  I  go,  not  knowing; 

I  would  not  if  I  might; 
I'd  rather  walk  in  the  dark  with  God 

Than  go  alone  in  the  light. 
I'd  rather  walk  with  him  by  faith 

Than  walk  alone  by  sight. 

The  two  travellers,  thus  pursuing  their  way, 
each  under  orders,  are  drawing  nearer  all  the 
while.  The  man  in  the  chariot  has  reached  the 
highway,  still  reading  aloud,  "He  Is  brought 
as  a  lamb  to  the  slaughter,  and  as  a  sheep  before  her 
shearers  Is  dumb,  so  he  openeth  not  his  mouth,"  and 
still  questioning,  "Who  Is  he?"  Philip  the  evan- 
gelist, trudging  on  behind,  hears  that  voice  ringing 
over  the  solitary  plains  In  the  clear  Eastern  air; 
but  there  Is  another  which  he  hears  more  clearly 
still,  the  Voice  of  the  Lord,  saying,  "Go  near  and 
join  thyself  to  this  chariot!" 

The  lines  are  closing  In.  The  light  Is  breaking 
on  Philip's  mind.  He  begins  to  see  why  God  sent 
him  down  this  desert  road.  Thus  It  always  is.  He 
learns  the  truth  who  follows  on  to  know  It. 

Now  look  at  Philip.  He  has  lost  all  sense  of 
weariness  and  Is  "running"  to  meet  the  man  In  the 
chariot.  He  greets  him  without  ceremony,  be- 
cause God  has  prepared  the  way  before  him.  "Un- 
derstandest  thou  what  thou  readest?"  "How  can 
I,"  replies  the  Chancellor,  "except  some  one  shall 
guide  me?"  He  thereupon  lends  a  hand  to  Philip, 
who,  mounting  the  chariot,  sits  down  beside  him. 

It  is  safe  to  say  that  Philip  had  never  before 


On  Serving  Christ  in  a  Lonely  Place    63 

ridden  In  such  state;  and  probably  this  Grand  Vi- 
zier had  never  before  driven  with  so  humble  a  com- 
panion beside  him.  But  neither  Is  thinking  of  this; 
It  Is  enough  that  the  truth-seeker  has  found  a 
teacher.  "I  pray  thee,"  he  Inquires,  ^'of  whom 
speaketh  the  prophet  this?  Who  Is  this  that  Is 
wounded  for  our  transgressions?  Doth  the 
prophet  speak  of  himself  or  of  some  other  man?" 

The  moment  of  opportunity  has  come;  and 
Philip,  expounding  from  the  same  scripture, 
preaches  Jesus  to  him.  The  shadows  are  lifting. 
The  truth-seeker  begins  to  see  the  meaning  of  the 
things  that  are  written.  He  begins  to  understand 
the  significance  of  the  sacrifices.  The  figure  of  the 
Mighty  One  of  prophecy  Is  unveiled  before  him. 
This  Jesus  Is  the  Christ !    He  sees  It ! 

And  then,  like  the  man  of  action  that  he  Is,  he 
follows  the  truth  to  Its  logical  conclusion:  "See, 
here  Is  water;  what  doth  hinder  me  to  be  bap- 
tized?" On  formerly  emerging  from  paganism 
Into  Judaism  he  had  been  baptized  as  an  avowal  of 
his  devotion  to  the  true  God;  again  as  a  Christian 
he  would  come  out  Into  the  open.  He  will  have  op- 
portunity to  confess  Christ  on  his  return  to  the 
Ethiopian  court.  His  request  for  baptism  Is  the 
decision  of  a  brave,  sincere  man;  and  naught  can 
hinder,  since  he  believes  that  Jesus  Is  the  Christ  of 
God. 

The  parting  of  these  men  was  as  singular  as 
their  meeting.  On  returning  from  the  brookslde 
to  the  chariot,  Philip  was  "caught  away  by  the 


64  The  Cloister  Book 

Spirit  of  the  Lord."  A  miracle ?  If  necessary,  yes ! 
God  is  the  God  of  miracles.  It  was  as  easy  for 
him  to  remove  Philip  in  a  rapture  as  in  any  other 
way.  And  the  Chancellor,  being  left  alone,  "went 
on  his  way  rejoicing."  His  sins  were  gone  and  the 
new  hfe  opened  before  him. 

As  he  continued  his  journey,  with  the  scroll  of 
Isaiah  before  him,  he  read  on,  perhaps,  into  the 
next  chapter:  "Sing,  O  barren,  thou  that  didst  not 
bear;  break  forth  into  singing  and  cry  aloud!  .  .  . 
The  mountains  shall  depart  and  the  hills  be  re- 
moved :  but  my  kindness  shall  not  depart  from  thee, 
neither  shall  the  covenant  of  my  peace  be  removed, 
saith  the  Lord  that  hath  mercy  on  thee.  .  .  .  For 
ye  shall  go  out  with  joy  and  be  led  forth  with  peace. 
The  mountains  and  the  hills  shall  break  forth  be- 
fore you  into  singing,  and  all  the  trees  of  the  field 
shall  clap  their  hands."    Oh,  happy  day! 

Thus  the  chariot  sped  on  to  the  Ethiopian 
capital.  The  Chancellor  had  gone  forth  a  Jew; 
he  returned  a  Christian.  No  doubt  the  Voice, 
which  he  had  thus  far  followed,  spoke  again  to 
him:  "Tell  the  strange  story  to  the  Queen!"  If 
Eusebius,  the  early  historian,  is  to  be  believed,  the 
story  was  told  and  the  Queen  and  her  courtiers  and 
multitudes  of  her  people  were  converted  to  Christ. 

So  that  desert  journey  was  not  for  naught.  The 
meeting  of  these  men  was  no  chance  meeting  by  the 
way.  God  knew  w^hat  he  was  doing  when  he  bade 
Philip  leave  the  work  in  Samaria  and  go  down 
through  the  wilderness.    Blessed  is  the  man  whose 


On  Serving  Christ  in  a  Lonely  Place    6^ 

will  Is  so  brought  Into  harmony  with  the  divine 
will  that,  hearing,  he  obeys !  Ah,  If  only  we  would 
let  God  have  his  way  with  us  I 

Did  Philip  and  the  Chancellor  ever  meet  again? 
Probably  not  on  earth;  not  on  the  desert  road. 
But  surely  they  met  In  the  ''sweet  fields  beyond  the 
swelling  flood."  And,  doubtless,  there  they  spoke 
of  the  providence  that  had  brought  them  together, 
like  ships  that  pass  In  the  night,  and  of  the  Voices 
that  had  spoken  to  them  so  strangely  and  In  such 
divers  ways. 

The  lesson  Is  a  plain  one.  Listen !  "There  are 
so  many  voices,  and  none  of  them  is  without  signifi- 
cation." 

Time  was  when  God  spake  to  his  people  In 
dreams  and  visions  of  the  night;  who  shall  say  that 
he  does  not  speak  in  like  manner  now?  To  the 
Treasurer  of  Queen  Candace  he  spoke  through  his 
written  Word;  and  blessed  is  the  man  who,  read- 
ing, can  thus  hear  him.  To  Philip  in  Samaria  he 
spoke  by  the  voice  of  an  angel,  saying.  "Arise  and 
go!"  And  when  he  reached  the  highway  it  was 
the  voice  of  the  Spirit  that  said  again,  "Go  near 
and  join  thyself  to  this  chariot." 

God  has  so  many  voices!  He  speaks  in  nature; 
he  speaks  through  conscience  to  the  Inner  man;  he 
speaks  in  the  notes  of  the  church  bell,  calling, 
"Come !  Come !  Come,  and  worship  me !"  He 
speaks  In  the  Scriptures  and  by  the  Holy  Spirit. 
iVnd  the  secret  of  life  is  in  knowing  his  Voice  when 
we  hear  it. 


66  The  Cloister  Book 

We  may  not  limit  the  methods  of  his  speech;  nor 
may  we  always  be  able  to  explain  them.  There  is 
in  Scripture,  as  in  art,  a  blending  of  lights  and 
shadows.  God  works  in  chiaroscuro;  and  wise  is 
the  man  who  can  leave  the  shadow  where  God 
leaves  it.  The  fact,  however,  is  clear  and  indis- 
putable; God  speaks  to  men.  You  and  I  have 
heard  him.  All  good  impulses  and  high  aspirations 
are  as  Voices  of  God.  The  vital  question  is  not 
how  he  speaks,  but  shall  we  straightway  heed  him  ? 

If  he  bids  us  remain  in  Samaria,  so  be  it.  If 
he  bids  us  go  down  to  Gaza  by  the  way  that  is  des- 
ert, so  be  it.  "I'll  go  where  you  want  me  to  go, 
dear  Lord,  I'll  do  what  you  want  me  to  do."  But 
alas  for  us  when  we  interpose  questions  and  mur- 
murings  and  persist  in  taking  our  own  way ! 

The  habit  of  heeding  is  the  pathway  of  life;  and 
the  secret  of  character  is  to  run  when  he  bids  us. 


I  said,  "Let  me  walk  in  the  field;" 
He  said,  "Nay,  walk  in  the  town." 

I  said,  "There  are  no  flowers  there;" 
He  said,  "No  flowers,  but  a  crown." 

I  said,  "But  the  skies  are  black; 

There  is  nothing  but  noise  and  din;" 
But  he  wept  as  he  sent  me  back. 

"There  is  more,"  he  said ;  "there  is  sin." 

I  said,  "But  the  air  is  thick; 

And  fogs  are  veiling  the  sun;" 
He  answered,  "Yet  souls  are  sick, 

And  souls  in  the  dark  undone." 


On  Serving  Christ  in  a  Lonely  Place    67 

I  said,  "I  shall  miss  the  light, 

And  friends  will  miss  me,  they  say;" 

He  answered  me,  ''Choose  to-night, 
If  I  am  to  miss  you,  or  they." 

I  pleaded  for  time  to  be  given ; 

He  said,  "Is  it  hard  to  decide? 
It  will  not  seem  hard  in  heaven 

To  have  followed  the  steps  of  your  guide." 

I  cast  one  look  at  the  field, 

Then  set  my  face  to  the  town. 
He  said,  "My  child,  do  you  yield? 

Will  you  leave  the  flowers  for  the  crown  ?" 

Then  into  his  hand  went  mine, 

And  into  my  heart  came  he, 
And  I  walked  in  a  light  divine. 

The  path  I  had  feared  to  see. 

8.  PRAYER 

Be  pleased,  O  Lord,  to  make  and  keep  me 
content,  wherever  my  lot  may  be.  Help  me 
to  stand  in  my  appointed  place,  serving  faith- 
fully and  doing  good  as  I  have  opportunity, 
for  Jesus'  sake.    Amen. 

9.  HYMN:  ''Father,  whatever  of  earthly  bliss." 

10.  BENEDICTION 

Grace  be  unto  you  and  peace  from  God  our 
Father  and  from  the  Lord  Jesus  Christ. 
Amen. 


SIXTH  SERVICE 
The  Lone  Burden-Bearer 

1.  INVOCATION 

/In  this  thy  holy  day,  O  Lord,  be  pleased  to 
lift  upon  me  the  light  of  thy  countenance 
and  give  me  peace.  Let  this  hour  be  full  of 
thy  presence  and  this  place  as  the  gateway  of 
heaven.  Refresh  my  soul,  for  thy  Name's 
sake.    Amen. 

2.  HYMN:  "All  hail  the  power  of  Jesus'  name." 

3.  SCRIPTURE  LESSON 

Isaiah  53. 
Acts  8:1-40. 

4.  PRAYER 

O  Merciful  God,  I  thank  thee  for  the  bless- 
ings of  thy  providence  and  grace.  I  acknowl- 
edge my  ill  desert  and  ingratitude,  and  hum- 
bly crave  the  pardon  of  my  sins.  Blessed  be 
thy  name  for  the  ransom  paid  on  Calvary. 
Help  me  to  believe  in  the  saving  power  of  thy 
blood  and  gratefully  to  accept  it.  And  then 
enable  me  to  live  as  one  whose  sins  are  for- 
given for  Jesus'  sake.  Make  clear  the  path  of 
duty  before  me.     Save  me  from  the  eternal 


The  Lone  Burden-Bearer  6g 

shame  of  having  hved  a  useless  life.  Put  me 
in  the  place  of  service  appointed  for  me  and 
make  me  willing  to  fill  It  Bless  my  kinsfolk, 
friends  and  neighbors.  Bless  all  those, 
throughout  the  world,  who  love  our  Lord 
Jesus  Christ  in  sincerity.  And  bless  the  Im- 
penitent; show  thy  loving  kindness  in  such  a 
manner  that  they  shall  be  conquered  by  it. 
Bless  the  preaching  of  the  Gospel  to-day.  Let 
truth  be  exalted  and  error  brought  to  naught. 
Save  sinners  and  sanctify  thy  people.  Protect 
our  country.  Guide  all  rulers  and  magis- 
trates by  thy  counsel;  and  hasten  the  time 
when  thy  will  shall  be  done  and  thy  kingdom 
shall  stretch  from  the  river  unto  the  ends  of 
the  earth.  These  things  I  ask  in  the  name  of 
Jesus  Christ,  to  whom  with  the  Father  and 
the  Holy  Spirit  be  everlasting  praise.    Amen. 

5.  HYMN:    ''Am  I  a  soldier  of  the  Cross?" 

6.  OFFERING 

7.  THE  SERMON 

The  Lone  Burden-Bearer 

"I  pray  thee,  of  whom  speaketh  the  prophet 
this,  of  himself  or  of  some  other  man?"  (Acts 
8:34.) 

The  man  whom  we  saw  in  our  last  sermon  is 
riding  slowly  In  his  chariot  on  the  desert  road; 
on  his  knees  is  a  copy  of  the  Septuagint  or  Greek 


70  The  Cloister  Book 

version  of  the  Old  Testament;  In  the  background 
is  a  footman,  worn  and  dusty.  Such  Is  the  scene. 
It  Is  a  tableau  vivant  of  The  Problem  of  Life. 

I.   The  Question. 

In  the  perplexed  face  of  the  charioteer  we  read 
the  question  of  all  questions;  to  wit,  "What  shall 
I  do  to  be  saved?" 

He  is  no  ordinary  man.  The  fact  that  he  Is 
Chancellor  of  the  Queen  of  Ethiopia  marks  him  as 
a  gentleman  of  culture.  The  open  scroll,  brought 
from  Jerusalem,  certifies  to  his  knowledge  of  the 
Greek  tongue.  But  despite  his  rank  and  learning 
he  knows  no  way  of  deliverance  from  the  burden 
of  sin. 

The  consciousness  of  sin  is  universal.  "There  Is 
no  difference;  for  all  have  sinned  and  come  short  of 
the  glory  of  God."  In  this  consciousness  is  in- 
volved the  Inevltableness  of  penalty:  "The  soul 
that  sinneth  It  shall  die !"  This  death  is  alienation 
from  God;  for  without  holiness  "no  man  shall  see 
the  Lord."  And  unless  the  sin  be  somehow  re- 
moved, the  alienation  must  be  forever. 

Such  is  the  burden,  a  burden  so  heavy  that  unless 
we  be  relieved  it  will  crush  the  life  out  of  us.  What 
shall  remove  it? 

Cain,  fleeing  from  the  scene  of  his  blood  guilti- 
ness, cried,  "My  punishment  Is  greater  than  I  can 
bear!" 

David,  when  brought  to  a  realizing  sense  of  his 
iniquity,  staggered  up  the  stairway  to  his  chamber 
on  the  housetop,   moaning,   "Lord,   cast  me  not 


The  Lone  Burden-Bearer  71 

away  from  thy  presence;  my  sin  Is  ever  before 
me!'^ 

Paul,  comparing  his  pain  under  similar  circum- 
stances to  the  most  frightful  form  of  Roman 
punishment,  in  which  the  criminal  was  cast  into  the 
sea  with  a  corpse  bound  to  his  neck,  cries  in  a  very 
passion  of  despair,  *'0  wretched  man  that  I  am, 
who  shall  deliver  me  from  this  body  of  death  ?" 

The  soul  of  this  charioteer  is  troubled  by  the 
same  question;  the  great,  universal  question  as  to 
salvation  from  sin  and  from  the  penalty  which,  in 
the  course  of  nature,  inevitably  follows  it. 

II.    The  Enigmatical  Answer. 

The  charioteer  had  vainly  sought  an  answer  to 
that  question  at  the  shrines  of  his  pagan  gods. 
There  was  "no  voice  nor  answer  nor  any  that  re- 
garded." He  had  therefore  turned  to  Israel  and, 
espousing  the  worship  of  Jehovah,  was  known  as 
a  "proselyte  of  the  gate."  He  was  just  now  return- 
ing from  Jerusalem  whither  he  had  gone,  after  his 
custom,  to  attend  one  of  the  annual  feasts. 

In  the  observance  of  the  feast  he  had  found  a 
vague  and  shadowy  answer  to  the  great  question. 
All  through  the  sacred  ceremonies  there  walked  the 
dim  outline  of  One  who  should  come  in  the  fulness 
of  time  to  expiate  sin.  He  saw  it  In  the  Paschal 
Lamb,  type  of  "the  Lamb  slain  from  the  founda- 
tion of  the  world."  He  saw  it  in  the  scape-goat, 
laden  with  the  guilt  of  the  people  and  sent  forth 
"by  the  hand  of  a  fit  man"  Into  the  Land  of  Ob- 
livion.   He  saw  it  In  the  blood  streaming  over  al- 


72  The  Cloister  Book 

tars  and  sprinkled  everywhere,  on  tent-doors  and 
mercy  seat  and  bowed  suppliants;  blood,  blood, 
blood,  without  the  shedding  of  which  there  is  no 
remission  of  sin. 

He  heard  the  prophecy  of  the  Coming  One  in 
the  Messianic  Psalms  and  Visions  which  were  re- 
sponsively  chanted  by  priests  and  worshipers  at  the 
feast;  "A  virgin  shall  conceive  and  bear  a  Son  and 
shall  call  his  name  Immanuel,"  God  with  us;  one 
destined  to  be  scorned  and  rejected,  betrayed  and 
slain;  "cut  off,  but  not  for  himself;"  "treading  the 
wine-press  alone;"  enduring  "the  chastisement  of 
our  peace,"  and  thus  bearing  away  the  world's  sin. 
Glorious  Saviour!  Lone  Burden-Bearer!  "Hope 
of  Israel!" 

But  who  is  this  hiding,  like  the  Shunammite  shep- 
herd, behind  the  lattice  of  type  and  prophecy? 
And  where  shall  the  seeker  find  him.? 

The  scroll  from  which  the  charioteer  was  read- 
ing was  open  at  the  place  in  the  Prophecy  of  Isaiah 
w^here  it  is  written :  "He  is  brought  as  a  lamb  to  the 
slaughter,  and  as  a  sheep  before  her  shearers  is 
dumb,  so  he  openeth  not  his  mouth.  He  was  cut  off 
out  of  the  land  of  the  living;  for  the  transgression 
of  my  people  was  he  stricken  !  He  is  despised  and 
rejected  of  men;  a  man  of  sorrows  and  acquainted 
with  grief;  and  we  hid  as  it  were  our  faces  from 
him.  He  was  despised  and  w^e  esteemed  him  not. 
But  he  was  wounded  for  our  transgressions,  he  was 
bruised  for  our  iniquities;  the  chastisement  of  our 
peace  was  upon  him,  and  w^ith  his  stripes  we  are 


The  Lone  Burden-Bearer  73 

healed."  As  he  read,  the  look  of  perplexity  In  the 
face  of  the  charioteer  deepened.  O  profound  enig- 
ma !  Would  that  he  might  find  this  Atlas  with  the 
world's  guilt  upon  him ! 

And  he  will  find  him.  He  is  certain  to  find  him. 
For  the  good  God  never  yet  left  an  honest  truth- 
seeker  in  the  dark.  "The  seeking  sinner  finds  a 
seeking  Saviour."  Yet  must  he  needs  be  in  earnest; 
for  the  promise  is,  "Ye  shall  seek  me  and  find  me 
when  ye  shall  search  for  me  with  all  your  heart." 
And  he  must,  moreover,  seek  without  prejudice; 
for  a  prejudgment  Is  like  a  hoodwink  over  the  eyes. 
The  Jews  had  been  awaiting  their  Messiah  for  cen- 
turies; nevertheless  when  he  came  unto  his  own  "his 
own  received  him  not"  because  they  had  prejudged 
the  case.  They  were  expecting  him  in  kingly 
guise  and  never  dreamed  of  him  this  way.  They 
read  their  Scriptures  with  holden  eyes;  as  he  him- 
self said,  "Search  the  Scriptures;  for  in  them  ye 
think  ye  have  eternal  life;  and  they  are  they  which 
testify  of  me;  and  ye  will  not  come  to  me  that 
ye  might  have  life!" 

All  through  the  corridors  of  the  Sacred  Book 
he  walks,  this  lone  Burden-Bearer,  in  psalm  and 
chronicle,  in  type  and  prophecy,  veiled  yet  revealed 
to  those  who  sincerely  desire  him.  And  blessed  are 
they  who,  having  eyes,  are  willing  to  see ! 

III.    The  Interpretation. 

It  was  God's  pleasure  to  reveal  the  truth  by  the 
lips  of  the  dusty  traveller  who,  with  staff  in  hand, 
followed  the  chariot  that  day.     This  was  Philip 


74  The  Cloister  Book 

the  Evangelist,  who  had  recently  been  summoned  to 
leave  the  city  of  Samaria,  where  a  great  revival 
was  under  way,  and  "go  toward  the  south  by  the 
way  which  is  desert."  It  seemed  a  strange  com- 
mand, but  he  was  now^  to  comprehend  it.  The 
Voice  says,  "Go  near  and  join  thyself  to  this 
chariot;"  and  he  "runs"  to  obey.  He  hears  the 
charioteer  reading  from  the  open  scroll  and  asks : 

"Understandest  thou  what  thou  readest?" 

"How  can  I,"  replies  the  Chancellor,  "except 
some  man  should  guide  me?" 

This  is  enough.  Philip  mounts  the  chariot  and 
the  two  are  bending  over  the  parchment. 

"I  pray  thee,  of  w^hom  speaketh  the  prophet 
this?  of  himself  or  of  some  other  man?" 

The  way  is  open,  and  Philip  preaches  Christ. 
The  enigma  is  solved.  The  silhouette  of  the  lone 
Burden-Bearer  is  filled  out.  The  seeking  sinner 
finds  the  seeking  Saviour!  All  is  clear;  Jesus  of 
Nazareth  is  the  antitype  and  fulfillment  of  the 
types  and  prophecies.  He  is  the  lone  Burden- 
Bearer,  and  the  burden  he  carries  is  the  burden  of 
our  sins. 

"See,  here  Is  w^ater;  what  doth  hinder  me  to  be 
baptized?" 

"If  thou  believest,  thou  mayest." 

"I  believe  that  Jesus  Christ  is  the  Son  of  God." 

So  Instantly  does  the  truth-finder  seek  a  confes- 
sion of  faith !  So  straightway  goes  the  soul  of  the 
saved  to  the  service  of  the  Saviour!  And  this  is 
life;  this  is  salvation;  this  Is  the  beginning  of  hea- 


The  Lone  Burden-Bearer  75 

ven  on  earth.  There  Is  nothing  In  this  life  higher 
or  beyond  It. 

In  the  answer  of  Philip  to  the  Chancellor's  ques- 
tion, "Of  whom  speaketh  the  prophet  this?"  we 
have  the  key  to  the  Old  Testament.  That  Book  Is 
empty  and  meaningless  without  Christ.  He  fits 
Into  Its  types  and  prophecies  like  an  Indenture.  Its 
Interpretation  as  a  whole  Is  briefly  comprehended 
in  the  words  which  furnished  the  postulate  of 
Paul's  preaching,  "This  Jesus  Is  the  Christ." 

And  this  Interpretation  Is  verified  In  the  teaching 
of  Christ  himself.  To  the  woman  of  Samaria, 
who  expressed  a  pathetic  longing  for  the  coming 
of  Messiah,  he  said  plainly,  "I  that  speak  unto  thee 
am  he."  All  through  his  ministry  he  emphasized 
that  claim;  and  after  his  resurrection,  as  he  jour- 
neyed to  Emmaus  with  two  of  his  disciples,  whose 
"eyes  were  holden  that  they  should  not  know  him," 
he,  "beginning  at  Moses  and  all  the  prophets,  ex- 
pounded unto  them  In  all  the  Scriptures  the  things 
concerning  himself;"  that  Is,  he  showed  them  how 
he  himself  was  the  long-looked-for  Messiah  who 
was  to  bear  the  world's  sin. 

This  Interpretation  Is  borne  out  also  In  the  pas- 
sion of  Jesus.  In  the  Garden  of  Gethsemane  he 
bowed  his  shoulders  to  the  burden,  "sweating  as  It 
were  great  drops  of  blood,"  yet  acquiescing  in  the 
vicarious  plan  of  salvation  In  the  words  "Father, 
thy  will  be  done."  On  Via  Dolorosa  he  staggered 
under  his  burden,  sin  upon  sin,  like  Ossa  piled  on 
Pellon;  as  It  Is  written,  "He  hath  made  him  to  be 


76  The  Cloister  Book 

sin  for  us,  who  knew  no  sin."  On  the  cross  he 
groaned  three  mortal  hours  under  that  same  burden 
until  his  great  heart  broke  beneath  it.  Thus  "he 
bore  our  griefs  and  carried  our  sorrows;"  thus  he 
"was  wounded  for  our  transgressions  and  bruised 
for  our  iniquities;"  thus  "the  chastisement  of  our 
peace  was  upon  him;"  and  all  to  the  end  that  who- 
soever believeth  on  him  shall  not  perish  but  have 
eternal  life. 

This  interpretation  is  further  verified  in  the  per- 
sonal experience  of  a  great  multitude  whom  no 
man  can  number,  some  translated  to  the  heavens 
and  uniting  in  the  hymn,  "Worthy  Is  the  Lamb 
that  was  slain,"  others  on  earth  singing  as  they 
journey,  "Love  so  amazing,  so  divine,  demands  my 
soul,  my  life,  my  all!" 

In  the  Pilgrim's  Progress  it  Is  written:  "I  saw 
in  my  dream  that  burdened  Christian  did  run  with 
great  difficulty  because  of  the  load  on  his  back. 
But  at  length  he  came  at  a  place  somewhat  ascend- 
ing; and  upon  that  place  stood  a  cross,  and  a  little 
below,  in  the  bottom,  a  sepulchre.  So  I  saw  in  my 
dream,  that  just  as  Christian  came  up  with  the 
cross,  his  burden  loosed  from  off  his  shoulders,  and 
fell  from  off  his  back,  and  began  to  tumble,  and 
so  continued  to  do  till  It  came  to  the  mouth  of  the 
sepulchre,  where  It  fell  In,  and  I  saw  it  no  more. 
Then  was  Christian  glad  and  lightsome,  and  said 
with  a  merry  heart,  'He  hath  given  me  rest  by  his 
sorrow,  and  life  by  his  death.'  Then  he  stood  still 
a  while,  to  look  and  wonder;  for  it  was  very  sur- 


The  Lone  Burden-Bearer  77 

prising  to  him  that  the  sight  of  the  cross  should 
thus  ease  him  of  his  burden.  He  looked,  therefore, 
and  looked  again,  even  till  the  springs  that  were  In 
his  head  sent  the  waters  down  his  cheeks.  Then 
he  gave  three  leaps  for  joy,  and  went  on  singing, 

"Thus  far  did  I  come  laden  with  my  sin, 
Nor  could  aught  ease  the  grief  that  I  was  in, 
Till  I  came  hither.    What  a  place  is  this! 
Must  here  be  the  beginning  of  my  bliss? 
Must  here  the  burden  fall  from  off  my  back? 
Must  here  the  strings  that  bound  it  to  me  crack? 
Blest  cross!     Blest  sepulchre!     Blest  rather  be 
The  Man  that  there  was  put  to  shame  for  me!" 

The  benefit  of  the  vicarious  work  of  Jesus  Is  not 
forced  upon  us.  In  the  nature  of  the  case  that  Is 
impossible,  since  we  are  endowed  with  sovereign 
wills.  But  It  Is  offered  freely  to  all  who  are  willing 
to  receive  it.  Faith  is  appropriation.  "I  will!" 
is  the  shibboleth  of  life.  It  is  for  every  man  to  say 
for  himself  whether  he  will  bear  his  own  burden 
under  the  law  or  lay  It  upon  Christ,  his  willing  sub- 
stitute, and  thus  be  saved  by  grace. 

There  are  those  who  say  of  this  Burden-Bearer, 
"He  was  stricken,  smitten  of  God  and  afflicted" 
(Isaiah  53  14)  ;  that  Is,  his  sufferings  were  such  as 
come  In  the  course  of  providence  to  every  man. 
This  Is  the  most  calamitous  of  heresies,  because  It 
makes  Christ  die  for  himself  alone  and  leaves  the 
burden  of  our  sins  upon  us;  whereas  "he  bare  our 
griefs  and  carried  our  sorrows,"  so  that  "the  chas- 
tisement of  our  peace  was  upon  him." 


78  The  Cloister  Book 

Happy  Is  the  man  who  perceives  this  truth ;  and 
thrice  blessed  Is  he  who  by  faith  appropriates  It. 
His  burden  of  sin  Is  loosed  from  his  shoulders; 
wherefore  let  him,  like  the  Pilgrim,  "give  three 
leaps  for  joy  and  go  on  singing,"  singing  to  the 
gates  of  heaven  and  then  forevermore  singing  to 
the  praise  of  him  who  has  borne  away  our  sorrows 
and  crowned  us  with  eternal  life. 

8.  PRAYER 

O  Christ,  my  Saviour,  who  didst  bear  the 
burden  of  my  sins  until  thy  great  heart  was 
broken  under  It,  break  my  cold  heart  by  giv- 
ing me  a  clear  vision  of  thy  love.  Love  so 
amazing,  so  divine,  demands  my  soul,  my  life, 
my  all.  Here,  Lord,  I  give  myself  to  thee, 
'tis  all  that  I  can  do.  Take  me,  use  me,  glo- 
rify thyself  In  and  through  me,  for  thy  Name's 
sake.    Amen. 

9.  HYMN:  'Jesus,  lover  of  my  soul." 

10.  BENEDICTION 

Now  may  God,  who  commanded  the  hght 
to  shine  out  of  darkness,  shine  In  your  hearts, 
to  give  the  light  of  the  knowledge  of  the  glory 
of  God  In  the  face  of  Jesus  Christ.    Amen. 


SEVENTH  SERVICE 

The  Bosom  Friend  of  Jesus 

1.  INVOCATION 

r\  Blessed  Lord,  enable  me  to  worship  thee 
in  the  beauty  of  holiness.  Let  the  words 
of  my  mouth  and  the  meditations  of  my  heart 
be  acceptable  In  thy  sight.  Open  thy  Word 
before  me;  help  me  to  read,  mark,  learn  and 
inwardly  digest  It.  And  manifest  thy  pres- 
ence unto  me  for  thy  Name's  sake.     Amen. 

2.  HYMN :     ''Come,  thou  Fount  of  every  bless- 

ing." 

3.  SCRIPTURE  LESSON 

Psalm  23. 
John  17. 

4.  PRAYER 

O  thou  who  didst  bow  the  heavens  and 
come  down  to  manifest  God,  enable  me  to 
know  thee.  For  to  know  thee  Is  to  know  God ; 
and  to  know  God  Is  Hfe  eternal.  Take  me, 
to-day.  Into  the  secret  place  of  thy  Tabernacle 
and  commune  with  me.  I  do  not  ask  to  know 
about  thee,  but  to  know  thee,  face  to  face ;  to 
become  acquainted  with  thee  as  one  friend 


8o  The  Cloister  Book 

with  another.  Thou  hast  Invited  such  inti- 
macy. Thou  didst  permit  the  beloved  dis- 
ciple to  recline  with  his  head  upon  thy  bosom. 
Bring  me  also  into  vital  union  with  thyself. 
Blend  my  being  with  thine  so  that  I  may  be 
able  to  say,  "I  no  longer  hve,  but  Christ  llveth 
in  me."  Remove  every  obstacle  or  difficulty 
that  separates  my  soul  from  thee.  Give  me  a 
spirit  of  entire  and  absolute  surrender  to  thee. 
O  Lamb  of  God,  I  come !  Receive  me.  En- 
compass me  with  thy  love.  Hold  me  so  fast 
that  I  cannot  sin.  Ravish  my  heart  so  that 
my  highest  joy  shall  be  to  serve  and  follow 
thee.  Possess  me  so  that  I  shall  nevermore 
be  able  to  doubt  or  worry,  but  only  to  believe 
and  trust.  And  the  glory  of  my  life  and  my 
salvation  shall  be  thine  forever.     Amen. 

5.  HYMN:   "I  heard  the  voice  of  Jesus  say." 

6.  OFFERING 

7.  THE  SERMON 

The  Bosom  Friend  of  Jesus 

"Now  there  was  leaning  on  Jesus'  bosom  one 
of  his  disciples  whom  Jesus  loved."  (John  13: 
23.) 

In  the  building  of  character  there  are  three 
necessary  things,  to  wit:  love  to  God,  loyalty  to 
truth  and  consecration  to  duty.  In  John,  the 
bosom  friend  of  Jesus,  we  find  a  splendid  illustra- 


The  Bosom  Friend  of  Jesus  8i 

tlon  of  these  constituent  factors  In  the  making  of 
a  man. 

In  a  cottage  close  to  the  water's  edge  of  Lake 
Tiberias  dwelt  the  fisherman  Zebedee  with  his  wife 
Salome,  and  their  sons  James  and  John.  It  was  a 
Jewish  home;  and  the  lads  had  accordingly  been 
Instructed  by  their  parents  in  the  fundamental 
truths  of  Scripture.  They  had  attended  the  village 
schools;  and  there,  under  the  tuition  of  the  rabbis, 
had  made  themselves  familiar  with  the  Law  and 
the  Prophets,  particularly  with  the  great  truth 
which  was  called  "The  Hope  of  Israel,"  namely, 
the  expected  coming  of  the  Christ.  Thrice  every 
year  they  were  taken  up  to  Jerusalem  by  their 
father  to  attend  the  great  national  festivals.  There 
they  saw  the  burning  of  the  sacrifices,  those  flaming 
prophecies  of  the  Lamb  of  God,  heard  the  stately 
chanting  of  the  Messianic  Psalms  and  stood  In 
Solomon's  Porch  beneath  the  vine  with  its  golden 
clusters  typifying  the  glory  of  his  reign.  So  they 
learned  to  watch  for  the  appearing  of  the  Son  of 
Man. 

The  elder  of  these  brothers,  James,  was  energetic 
and  fearless,  loving  to  be  abroad  on  the  lake  when 
the  winds  came  rushing  through  the  narrow  defiles 
and  lashed  its  waters  Into  fury.  Not  so  the 
younger ;  his  happiest  days  were  when  the  lake  was 
restful  and  untroubled.  Yet  In  his  gentle  spirit 
there  was  a  slumbering  fire ;  and  the  time  was  com- 
ing when  he  would  show  himself  not  a  dreamer 
among  the  shadows  but  a  man  among  men. 


82  The  Cloister  Book 

''In  those  days  came  John  the  Baptist,  preaching 
and  saying,  Repent  ye :  for  the  kingdom  of  heaven 
is  at  hand!"  And  the  two  brothers  went  over  to 
the  Fords  of  the  Jordan  to  see  and  hear  him. 
There,  among  the  rocks  by  the  swift  river,  stood 
the  hermit  priest  in  the  midst  of  an  eager  multi- 
tude. His  preaching  ran  on  this  wise:  "I  am  the 
voice  of  one  crying  in  the  wilderness,  Prepare  ye 
the  way  of  the  Lord !  For  the  time  is  at  hand.  I 
indeed  baptize  you  with  water;  but  there  cometh 
One  after  me  whose  shoe's  latchet  I  am  not  worthy 
to  unloose;  he  shall  baptize  you  with  the  Holy 
Ghost  and  fire!"  The  brothers  were  thrilled  with 
expectancy,  believing  that  the  fulfilment  of  the  long 
cherished  Hope  of  Israel  was  near. 

One  day  as  they  were  standing  with  the  multi- 
tude on  the  river's  bank,  the  Baptist  pointed  to  a 
solitary  figure  passing  near  by,  and  said:  "Behold 
the  Lamb  of  God!"  They  followed  him  at  once, 
saying,  "Rabbi,  where  dwellest  thou?"  He  an- 
swered, "Come  and  see."  And  they  abode  with 
him  that  day. 

Oh,  wonderful  day  and  night !  Did  ever  a  soul 
hold  tryst  with  Jesus  and  not  discover  that  he  was 
the  veritable  Son  of  God?  But  the  brothers  could 
not  tarry.  It  was  the  season  of  summer  toil;  and 
returning  to  Capernaum  they  betook  themselves  to 
their  boats  and  nets. 

One  morning,  as  they  were  seated  on  the  shore 
mending  their  nets,  he  stood  beside  them,  saying, 
"Follow  me,  and  I  will  make  you  fishers  of  men.'* 


The  Bosom  Friend  of  Jesus  83 

This  was  their  formal  calling  to  the  apostolate. 
And  they  arose  and  followed  him. 

Then  for  three  eventful  years  they  were  with 
him  In  his  ministry.  They  saw  his  wonderful  works 
and  heard  him  speak  of  the  eternal  verities  as  never 
man  spake.  The  keynote  of  his  preaching  was  The 
Kingdom.  It  was  little  wonder  that  they  expected 
him  to  set  up  an  earthly  throne. 

On  one  occasion  their  mother  Salome  asked  of 
Jesus  that  her  sons  might  sit,  one  on  the  right  hand 
and  the  other  on  the  left  in  his  Kingdom.  He  an- 
swered, "Ye  know  not  what  ye  ask";  and,  turning 
to  them,  he  said,  "Can  ye  drink  of  the  cup  that  I 
drink  of,  and  be  baptized  with  my  baptism  ?"  They 
answered,  "We  can,"  little  dreaming  how  that  wish 
was  to  be  fulfilled. 

So  they  continued  to  follow  him.  They  were 
with  him  in  his  Itineraries  among  the  villages.  They 
were  with  him  in  the  glory  of  his  transfiguration, 
when  his  garments  were  white  and  glistening  and 
his  face  shone  as  the  sun  shineth  in  Its  strength. 
They  were  with  him  in  his  triumphal  entry  into 
Jerusalem  when  the  company  going  before  and 
coming  after  cried  "Hosanna!  Hosanna  to  the 
Son  of  David !"  They  were  with  him  in  the  upper 
room  on  the  night  of  his  last  farewell.  They  were 
with  him  in  the  shadow  of  the  olive  trees  of  Geth- 
semane  when  he  prayed,  "O  my  Father,  if  It  be  pos- 
sible, let  this  cup  pass  from  me!"  They  saw  him 
nailed  to  the  cross;  and  they  saw  him  when,  with 
the  glory  of  resurrection  on  his  face,  he  arose  from 


84  The  Cloister  Book 

the  midst  of  his  disciples  on  OHvet  and  the  heavens 
opened  to  receive  him. 

Ten  years  passed;  and  the  sword  of  Agrlppa  was 
unsheathed  against  the  followers  of  Christ.  The 
elder  of  the  brothers  was  apprehended  and  sen- 
tenced to  death.  He  was  led  out  beyond  the  walls; 
there  was  a  swift  flash  of  the  axe  and  his  head 
rolled  from  the  block.  He  had  his  wish :  the  purple 
cup  was  drained.  He  was  baptized  with  the  bap- 
tism of  his  Master's  blood. 

But  John  lived  on.  Nero  kindled  his  living 
torches ;  but  the  fire  passed  him  by.  Titus  marched 
against  Jerusalem  and,  reducing  It,  reared  a  fright- 
ful line  of  crosses  on  the  surrounding  hills;  but 
this  calamity  also  passed  him  by.  One  by  one,  the 
members  of  the  apostolic  circle  went  their  way; 
until  John,  who  had  been  the  Benjamin  of  the 
twelve,  was  left  alone  as  the  Patriarch  of  the 
Churches.  He  reached  an  age  so  extreme  that  he 
must  needs  be  borne  In  a  litter  to  meet  his  congre- 
gation in  Ephesus,  over  whom  he  would  lift  his 
hands,  saying  simply,  "Little  children,  love  one  an- 
other!" 

He  had  three  names :  Christophilus,  Theologos 
and  Boanerge,  which  mean  literally  Lover  of 
Christ,  Teacher  of  God  and  Son  of  Thunder;  but 
which  may  be  more  broadly  rendered,  Apostle  of 
Love,  Apostle  of  Faith  and  Apostle  of  Works.  In 
these  three  names  are  designated  the  factors  which 
go  together  In  the  making  of  a  well-rounded  Chris- 
tian, or,  in  other  words,  a  symmetrical  man. 


The  Bosom  Friend  of  Jesus  85 

I.  He  was  called  the  Apostle  of  Love. 

And  this  by  virtue  of  the  fact  that  he  was  the 
bosom  friend  of  Jesus.  It  Is  recorded  of  him  that 
he  was  "that  disciple  whom  Jesus  loved."  But  the 
love  was  mutual ;  not  only  did  Christ  love  him,  but 
he  loved  Christ  as  well. 

We  have  the  voucher  or  memorial  of  that  mu- 
tual love  In  the  Fourth  Gospel. 

But  why  should  there  be  a  Fourth  Gospel? 
Three  biographies  of  Jesus  had  already  been  writ- 
ten by  Matthew,  Mark  and  Luke ;  written  by  them 
respectively  as  they  were  moved  by  the  Spirit  of 
God. 

The  purpose  of  this  Fourth  Gospel  Is  set  forth 
by  the  writer  himself  where  he  says :  "But  these  are 
written  that  ye  might  believe  that  Jesus  Is  the 
Christ,  the  Son  of  God,  and  that  believing  ye  might 
have  life  through  his  name"   (John  20:31). 

The  historic  symbol  of  the  Fourth  Gospel  Is  the 
eagle;  the  reason  being  that  the  genius  of  Its  in- 
spired author  soars  more  loftily  than  others  toward 
the  throne  of  God. 

The  central  truth  of  this  Gospel  Is  in  the  affirma- 
tion, "This  Jesus  Is  the  Son  of  God."  It  would  be 
difficult  to  find  elsewhere  In  literature  a  more 
majestic  utterance  than  that  which  Introduces  the 
Prologue:  "In  the  beginning  was  the  Word;  and 
the  Word  was  with  God;  and  the  Word  was  God; 
.  .  .  and  the  Word  was  made  flesh  and  dwelt 
among  us."  This  is  a  truth  which  staggers  the  In- 
tellect until  love  makes  It  clear.    How  natural  that 


86  The  Cloister  Book 

one  who  leaned  upon  the  bosom  of  Christ  should 
write  thus  concerning  him  !  He  had  heard  the  beat- 
ing of  his  Master's  heart,  and  he  knew  It  to  be  the 
infinite  heart  of  God. 

But  love  Is  an  emotion ;  and  however  Important 
as  the  groundwork  of  faith,  if  It  abide  alone  it  is 
not  strength  but  weakness ;  a  weakness  that  strong 
men  smile  at.  Wherefore  we  move  on  to  consider 
the  more  strenuous  side  of  the  character  of  this 
man. 

II.  He  was  the  Apostle  of  Faith. 

More  than  that  he  was  the  defender  of  the  faith 
which,  by  his  Master,  had  been  "delivered  to  the 
saints  once  for  all." 

It  is  a  mistake  to  imagine  that  ours  is  pre- 
eminently an  age  of  doubt.  In  fact,  every  age  is 
an  age  of  doubt.  There  are  no  new  heresies  under 
the  sun. 

All  the  forms  of  unbelief  with  which  we  are 
familiar  were  current  in  the  early  Church.  As  pas- 
tor In  Ephesus,  this  man  had  been  called  upon  to 
face  the  Gnostics  and  NIcolaitans  and  Neo-Platon- 
ists;  and  they  had  found  him  a  foeman  worthy  of 
their  steel. 

In  the  year  52  Paul  went  up  to  Jerusalem  to  at- 
tend a  Council  called  to  remonstrate  against  cer- 
tain forms  of  heresy  which  were  gaining  headway 
in  the  Church;  and  in  making  mention  of  that  visit 
he  speaks  of  John  as  one  of  the  "pillars  of  the 
Church,"  who  had  given  him  the  right  hand  of  fel- 
lowship. 


The  Bosom  Friend  of  Jesus  87 

We  may  imagine  Paul  and  John  standing  side 
by  side  in  that  Council,  and  clasping  hands  as  kin- 
dred spirits  in  defense  of  the  truth.  Paul,  in  his 
manner  of  thinking,  was  a  Scholastic,  as  John  was 
a  Mystic ;  but  their  shields  overlapped  in  loyal  de- 
fense of  the  faith. 

The  expression  of  John's  orthodoxy  is  found  in 
his  three  Epistles,  in  which  he  bears  militant  wit- 
ness to  the  doctrines  of  Christ.  We  should  expect 
this  Apostle  of  Love  to  be  a  liberal;  and  so  he  was. 
He  was  liberal  toward  every  form  of  truth  and 
righteousness;  but  by  the  same  token  he  was  an 
uncompromising  foe  of  error.  In  his  Epistles  there 
is  no  mumbling  of  words  or  mincing  of  phrases. 
He  characterizes  the  man  who  is  false  to  his  pro- 
fession as  "a  liar" ;  the  man  who  hates  his  fellows 
as  "a  murderer";  and  the  man  who  denies  the 
virgin  birth  of  Jesus  as  "antichrist."  To  the  Elect 
Lady  he  writes,  "If  there  come  any  unto  you  and 
bring  not  this  doctrine,  receive  him  not  into  your 
house  neither  bid  him  godspeed;  for  he  that  bid- 
deth  him  godspeed  is  partaker  of  his  evil  deeds." 

But  love  plus  faith  is  not  enough.  One  thing 
more  must  be  added:  since  "  faith  without  works  is 
dead." 

III.  He  was  called  the  Apostle  of  Works. 

If  love  be  true  and  faith  be  genuine,  they  will 
inevitably  prompt  to  energy  and  noble  deeds.  An 
Apostle  of  Love  who  is  a  Defender  of  the  Faith 
must  also  be  a  Son  of  Thunder. 

It  is  related  of  John,  in  his  early  zeal,  that  when 


88  The  Cloister  Book 

the  people  of  a  certain  village  refused  to  entertain 
Jesus,  his  Indignation  was  such  that  he  would  have 
called  down  fire  from  heaven  upon  them.  As  time 
passed  this  zeal  was  greatly  tempered  but  never 
quenched.  He  might  have  written  the  hymn  at- 
tributed to  Saint  Francis  of  Asslsl : 

Love  sets  my  heart  on  fire ! 

The  love  of  Christ  has  wrought 
Such  zeal  I  cannot  tire; 

It  reigns  in  every  thought; 
Love  sets  my  heart  on  fire ! 

The  monograph  of  his  consuming  zeal  Is  in  the 
Book  of  the  Revelation.  Its  keynote,  like  that  of 
Christ's  own  preaching,  is  The  Kingdom.  The 
aged  apostle  had,  however,  revised  his  conception 
of  the  Kingdom.  He  no  longer  thought  of  It  as  a 
throne  set  up  in  a  provincial  town  with  an  earthly 
potentate  upon  it.  The  Kingdom,  as  he  now  un- 
derstood it,  was  the  center  or  focal  point  of  history; 
and  its  consummation  the  one  "far-off  divine  event 
to  which  the  whole  creation  moves."  The  dynasties 
of  the  coming  centuries  were  destined  to  be  as 
streams  tributary  to  It. 

He  begins  thus,  "I  was  In  the  Spirit  on  the  Lord's 
day,  and  I  saw — "  And  then  in  quick  succession 
the  panorama  of  visions  passes  before  him:  A 
golden  candlestick,  and  One  walking  in  the  midst 
of  It  like  unto  the  Son  of  Man.  A  great  assem- 
blage of  the  redeemed  in  heaven,  wearing  crowns, 
bearing  palms  in  their  hands,  and  praising  him  who 


The  Bosom  Friend  of  Jesus  89 

hath  washed  them  In  his  blood.  The  opening  of 
a  Book  with  seven  seals,  unveiling  the  logic  of 
events,  which  no  one  is  worthy  to  open  except  the 
Son  of  Man.  The  marshalling  of  hosts  for  the 
great  battle  of  Armageddon,  the  white  battalion 
led  by  Christ,  wearing  garments  dipped  In  blood, 
meeting  the  legions  of  darkness  In  mortal  fray.  A 
sound  of  clashing  arms,  then  breaking  chains,  and, 
lo !  the  great  dragon  is  cast  Into  the  bottomless  pit. 
The  Marriage  Supper  of  the  Lamb,  at  which  the 
Bridegroom  brings  home  his  exiled  bride  "without 
spot  or  blemish  or  any  such  thing"  and,  amid  the 
acclamations  of  the  multitude,  leads  her  to  his 
throne.  Then  the  opening  of  the  heavens  and  the 
coming  down  of  the  Tabernacle  of  God  to  a  rejuve- 
nated earth:  "And  he  will  dwell  with  them,  and 
they  shall  be  his  people,  and  God  himself  shall  be 
their  God!" 

As  the  aged  dreamer  gazed  upon  this  passing 
panorama  of  history  the  thought  which  thrilled 
his  heart  was  that  he  was  a  living  part  of  it.  He 
was  one  of  those  overcomers  who  were  destined  to 
sit  with  Jesus  on  his  throne.  He  had  seen  a  hun- 
dred years  of  faithful  service,  and  was  worn  out. 
Every  atom  of  his  strength  for  a  long  century  had 
been  spent  in  the  glorious  work;  and  now  amid  the 
last  sunburst  of  visions  a  Voice  Is  heard,  "Behold  I 
come  quickly!"  to  which  he  answers,  "Amen I 
Even  so  come.  Lord  Jesus !" 

The  flame-tipped  pen  lies  Idle  on  the  parchment: 
the  tremulous  hands  are  still:  and  from  the  silent 


90  The  Cloister  Book 

shores  of  Patmos  the  soul  of  "that  disciple  whom 
Jesus  loved"  has  gone  up  to  lean  again  upon  his 
Master's  bosom  at  the  feast. 

Let  us  covet  earnestly  the  gifts  and  graces  which 
are  cr}^stallized  in  his  three  eloquent  names :  Lover 
of  Christ,  Defender  of  Truth  and  Zealous  for  God. 
Love  is  the  foundation  of  all;  and  from  it  pro- 
ceeds the  faith  which  expresses  itself  in  works.  So 
do  we  grow  symmetrically  unto  the  full  stature  of 
a  man. 

Our  Lord  expressed  it  thus:  "Ye  are  my  friends 
if  ye  do  whatsoever  I  command  you." 

8.  PRAYER 

I  thank  thee,  blessed  Saviour,  for  thy 
friendship.  And  I  thank  thee  for  intimations 
of  something  even  better  further  on;  for  eye 
hath  not  seen  nor  ear  heard,  neither  have  en- 
tered into  the  heart  of  man  the  things  which 
thou  hast  prepared  for  them  that  love  thee. 
Help  me  to  be  getting  ready  for  these  things 
by  following  thee  closely  here  and  now;  for 
thy  Name's  sake.     Amen. 

9.  HYMN :    "Saviour,  more  than  life  to  me." 

10.  BENEDICTION 

The  peace  of  God,  which  passeth  all  under- 
standing, keep  your  heart  and  mind  in  the 
knowledge  of  God  and  of  his  Son,  Jesus 
Christ  our  Lord.    Amen. 


EIGHTH  SERVICE 

The  Inventory  of  Grace 

1.  INVOCATION 

r\  God,  Father  of  all  goodness,  I  thank 
thee  for  the  call  to  worship.  And  for 
the  promise  of  thy  presence  I  thank  thee.  Let 
me  know  and  feel  that  thou  art  here.  Draw 
me  with  the  cords  of  love  and  make  me  glad 
as  I  commune  with  thee,  for  Jesus'  sake. 
Amen. 

2.  HYMN:    "Lord,  I  hear  of  showers  of  bless- 

ing/' 

3.  SCRIPTURE  LESSON 

Isaiah  35. 
John  6:1-29. 

4.  PRAYER 

O  thou  blessed  God,  my  Father,  Comforter 
and  Saviour,  I  thank  thee  for  all  the  bene- 
factions of  thy  providence  and  grace.  Let 
thy  goodness  lead  me  to  repentance.  Save  me 
not  only  from  the  penalty  of  sin  but  from  the 
bondage  of  it.  Lead  me  Into  the  glorious 
liberty  of  thy  children,  the  liberty  of  truth 
and  righteousness.    Defend  me  from  the  dan- 


92  The  Cloister  Book 

ger  of  conformity  to  this  world  and  help  me 
to  seek  the  things  which  are  unseen  and  eter- 
nal. Relieve  my  sorrows,  according  to  thy 
holy  will;  and  make  me  ever  patient  In  my 
narrow  place  and  faithful  In  serving  thee. 
And  whatever  I  desire  for  myself  I  ask,  also, 
for  my  friends  and  for  all  in  the  household  of 
faith.  Bless  the  community  I  live  in.  Bless 
our  country  and  Its  rulers.  Bless  all  lands, 
especially  such  as  lie  In  pagan  darkness  and 
the  shadow  of  death.  Give  wings  to  thy  Gos- 
pel that  it  may  fly  to  the  uttermost  parts  of 
the  earth;  nay,  rather,  give  glad  hearts  and 
willing  feet  to  those  who  are  commissioned  to 
declare  it.  Let  all  thy  servants,  even  those  in 
humble  places,  make  their  influence  felt  for 
the  upbuilding  of  thy  kingdom  by  living  such 
lives  that  unbelievers  shall  be  led  to  glorify 
thee;  for  Jesus'  sake.    Amen. 

5.  HYMN:    ^'Alas,  and  did  my  Saviour  bleed." 

6.  OFFERING 

7.  THE  SERMON 

The  Inventory  of  Grace 

"Therefore,  being  justified  by  faith,  we  have 
peace  with  God  through  our  Lord  Jesus  Christ : 
by  whom  also  we  have  access  b^^  faith  Into  this 
grace  wherein  we  stand,  and  rejoice  in  hope  of 
the  glory  of  God."     (Rom.  5  :  1,2.) 

The  apostle  Paul  has  been  called   ''the  great 


The  Inventory  of  Grace  93 

ergolst,"  because  the  word  "therefore"  Is  of  such 
frequent  occurrence  In  his  writings.  It  is  one  of 
the  keynotes  of  his  Epistles,  as  "verily"  Is  In  the 
preaching  of  Christ.  The  difference  Is  significant. 
"Therefore"  Is  the  word  of  argument;  while 
"verily"  Is  the  word  of  authority. 

It  would  have  been  Immeasurably  preposterous 
for  Paul  to  say,  "Verily,  verily,  I  say  unto  you" ; 
but  he  could  say  "therefore"  with  a  most  natural 
grace,  since  he  was  the  most  accomplished  dialec- 
tician of  his  time.  His  forte  was  argument,  and  In 
this  he  was  Incomparable.  His  mind  worked 
naturally  In  direct,  progressive  and  conclusive 
lines.  He  began  a  controversy  by  laying  down  his 
proposition,  then  marshalled  his  points  In  orderly 
rank  and  file;  and,  having  forced  his  opponent's 
citadel,  entered  It  with  a  triumphant  "therefore." 

In  the  present  Instance  the  caption  of  his  argu- 
ment Is  Justification  by  Faith.  So  far  In  this 
Epistle  to  the  Romans  his  effort  has  been  to  estab- 
lish that  doctrine  on  a  firm  logical  basis;  and  wisely 
so,  since  Justification  by  Faith  Is  the  very  heart 
and  center  of  the  religion  of  Christ.  It  was  called 
by  Luther,  ^'Articulum  Ecclesia  Stantis  aiit  Caden- 
tis/'  that  Is,  the  Doctrine  of  a  Standing  or  a  Falling 
Church.  This  was  the  discovery  which  the  great 
Reformer  made  as  he  was  climbing  Pilate's  Stair- 
way on  his  knees.  He  had  journeyed  to  Rome  In 
monastic  robe  and  cowl,  a  bondslave  of  penance  and 
ceremonial  observances.  As  he  was  counting  his 
beads,  midway  In  Sancta  Scala,  the  sunburst  came, 


94  The  Cloister  Book 

and  he  sprang  to  his  feet,  crying,  "The  just  shall  live 
by  faith !"  That  was  his  first  taste  of  the  elixir  of 
life.  At  that  moment  the  thunders  of  the  Reforma- 
tion began  to  rumble  around  the  world. 

On  the  doctrine  thus  formulated  the  Protestant 
Church  stands  or  falls.  It  was  set  forth  by  Jesus, 
not  In  terms  of  argument  but  of  divine  authority, 
on  this  wise,  "God  so  loved  the  world  that  he  gave 
his  only  begotten  Son,  that  whosoever  belleveth  In 
him  should  not  perish  but  have  everlasting  life.'' 
Paul,  however,  reasons  his  way  to  this  truth  as  a 
conclusion;  and  his  "therefore"  Introduces  the  prac- 
tical application. 

It  Is  obvious,  then,  that  the  content  of  this 
"therefore"  Is  for  such  only  as  have  accepted 
Christ.  The  doctrine  of  Justification  by  Faith  Is 
the  postulate;  and  "therefore"  marks  the  opening 
of  a  treasure  casket  for  those  who  have  followed 
thus  far.  Blessed  Is  the  soul  that,  "being  justified 
by  faith,"  Is  entitled  to  the  Inheritance  of  the  chil- 
dren of  God! 

It  is  the  day  of  all  days  In  human  experience 
when  a  man  worn  and  weary  of  "merit  making" 
hears  the  voice  that  Luther  heard,  "The  just  shall 
live  by  faith !"  The  Christian  life  begins  when  one 
can  say: 

I  left  it  all  with  Jesus  long  ago ; 

All  my  sin  I  brought  him  and  my  woe ; 

When  by  faith  I  saw  him  on  the  tree, 

Heard  his  still,  small  whisper,  "  'Tis  for  thee," 

From  my  heart  the  burden  rolled  away; 

Happy  day!     Happy  day! 


The  Inventory  of  Grace  95 

The  Immediate  result  Is  adoption  Into  the  house- 
hold of  God ;  as  it  Is  written,  *The  Spirit  itself  bear- 
eth  witness  with  our  spirit  that  we  are  the  children 
of  God;  and  If  children,  then  heirs,  heirs  of  God 
and  joint  heirs  with  Christ" — heirs  of  "an  inheri- 
tance Incorruptible  and  undefiled  and  that  fadeth 
not  away."  This  is  the  first  of  the  treasures  In  this 
"therefore"  of  Paul's,  In  which  we  have,  as  It  were^ 
the  last  will  and  testament  of  Jesus  in  behalf  of 
those  who  are  justified  by  faith  in  him. 

The  early  fathers  of  theology  were  accustomed 
to  speak  of  "the  threefold  state  of  man,"  to  wit: 
the  state  of  sin,  the  state  of  grace  and  the  state  of 
glory.  But  as  the  believer  Is  no  longer  In  bondage 
under  sin,  his  "threefold  state"  Is  rather  as  follows, 
the  state  of  peace,  the  state  of  grace  and  the  state 
of  glory. 

I.  The  State  of  Peace.  "Therefore,  being  jus- 
tified by  faith,  we  have  peace  with  God." 

Here  Is  a  suggestion  that  the  soul  was  previously  at 
variance  with  God;  as  Paul  says  elsewhere,  "You 
that  were  sometime  ahenated  and  enemies  In  your 
mind  by  wicked  works,  yet  now  hath  he  reconciled  In 
the  body  of  his  flesh,  through  death,  to  present  you 
holy  and  unblamable  and  unreprovable  in  his  sight." 

The  man  who  has  not  closed  In  with  the  over- 
tures of  mercy  In  Christ  Is  at  odds  with  the  divine 
law.  If  he  keeps  the  Ten  Commandments,  It  Is  not 
because  he  loves  them  but  because  he  Is  in  bondage 
under  them.  And  having  done  his  best,  he  Is  still 
bound  to  confess  that  he  has  broken  the  law.   The 


g6  The  Cloister  Book 

penalty  of  disobedience  is  upon  him ;  and  he  knows 
of  no  way  of  escape  from  it. 

He  Is  at  odds  with  God  still  further  in  rejecting 
the  divine  plan  of  deliverance  from  sin.  And  this 
is  the  head  and  front  of  his  offending.  He  is  not  In 
accord  with  God's  scheme  of  salvation.  To  him 
the  cross  Is  "foolishness"  and  "a  stumbling  block." 
The  sins  that  arise  from  disobedience  of  the  moral 
law  are  provided  for  by  the  atonement  of  the  cross ; 
but  for  the  crowning  sin  of  sins,  namely  the  rejec- 
tion of  the  Cross  which  is  the  only  doorway  of  es- 
cape from  retribution,  no  provision  is  made,  nor 
can  any  be  made  in  the  necessity  of  the  case.  The 
mind  that  Is  thus  insurgent  is  obviously  and  forever 
at  enmity  against  God. 

The  only  reconciliation  which  has  been  suggested 
as  possible  between  a  sinful  man  and  his  offended 
God  Is  that  which  is  set  forth  in  the  doctrine  of 
Justification  by  Faith;  as  it  is  written,  "He  that 
believeth  on  the  Son  hath  everlasting  life." 

In  the  word  "manuduction,"  formerly  used  as  a 
synonym  for  reconciliation,  we  find  a  vivid  picture 
of  this  truce.  The  word  means  literally  a  hand- 
clasping.  It  portrays  Christ  as  a  mediator  stand- 
ing between  God  and  the  sinner,  bringing  their 
hands  together  in  a  compact  of  peace.  And  It  is 
by  virtue  of  the  vicarious  wounds  in  his  hands  that 
he  is  able  to  do  It.  So  the  sinner  comes  into  posses- 
sion of  that  last  bequest  of  Jesus,  "Peace  I  leave 
with  you,  my  peace  I  give  unto  you ;  not  as  the  world 
giveth  give  I  unto  you.     Let  not  your  heart  be 


The  Inventory  of  Grace  97 

troubled,  neither  let  It  be  afraid."  It  Is  thus  that, 
"being  justified  by  faith,  we  have  peace  with  God 
through  our  Lord  Jesus  Christ." 

II.  The  State  of  Grace.  "By  whom  also  we 
have  access  by  faith  Into  this  grace  wherein  we 
stand." 

The  figure  here  Is  that  of  a  house,  whose  thresh- 
old the  sinner  has  crossed,  taking  his  place  as  a 
member  of  the  household  of  God. 

This  House  of  Grace  Is  the  home  In  which  the 
Christian  lives.  Its  foundation  Is  the  Rock  of 
Ages;  Its  dome  Is  In  heaven.  Its  entrance  Is  by 
that  "new  and  living  way  which  he.  hath  conse- 
crated for  us,  through  the  veil,  that  Is  to  say,  his 
flesh."  Like  the  Father's  house,  it  has  many 
rooms;  and  all  of  them  are  tapestried  with  the 
beauties  of  holiness.  Over  Its  door  Is  the  legend, 
"The  Just  shall  live  by  Faith."  Its  table  is  spread 
with  a  feast  of  fat  things  and  wine  upon  the  lees; 
and  this  feast  is  furnished  with  guests  clothed  in 
fine  linen,  clean  and  white. 

And  all  those  guests  are  sinners,  sinners  saved 
by  grace.  There  is  not  one  righteous  person 
among  them.  Here  is  the  penitent  thief,  the  Mag- 
dalene, and  Peter  who  denied  his  Lord.  Here  are 
sinners  from  every  nation  and  kindred  and  people 
and  tribe ;  sinners  of  every  sort  and  every  hue ;  all 
saved  by  grace. 

And  they  are  all  "solifidians."  The  word  is  ob- 
solete; but  it  was  eloquent  in  its  time.  It  means, 
depending  on  faith  alone.    The  guests  at  this  table 


98  The  Cloister  Book 

claim  no  personal  merit.  They  recognize  the  value 
of  morality,  but  are  frank  to  confess  that  In  their 
works,  however  good  or  many,  there  is  neither 
expiatory  value  nor  earning  capacity.  The  only 
meritorious  thing  they  have  ever  done  is  to  believe 
in  Christ;  which  is  not  the  purchase  price  but  the 
condition  affixed  to  the  gift  of  everlasting  life. 
And  even  that  faith  is  "not  their  own;  It  Is  the 
gift  of  God.'' 

It  Is  related  that  the  people,  on  one  occasion, 
asked  of  Jesus,  "What  shall  we  do  that  we  might 
work  the  works  of  God?"  What  they  wished  to 
know  was,  how  they  might  do  something  that 
should  commend  them  to  God.  The  answer  was 
very  clear  and  conclusive,  "This  Is  the  work  of 
God,  that  ye  believe  on  Him  whom  He  hath  sent." 
In  other  words,  the  only  "good  work"  which  God 
win  recognize  as  having  a  commendatory  value  Is 
faith  In  the  atoning  sacrifice  of  his  only  begotten 
and  well  beloved  Son. 

Furthermore  all  who  sit  at  that  table  in  the 
House  of  Grace  are  servants.  They  are  busy  for 
God.  All  true  Christians  are  under  commission; 
some  do  more  and  some  less,  but  all  do  something. 
The  Christian  life  does  not  exhaust  Itself  In  the 
mere  saying  of  prayers  and  singing  of  hymns.  We 
speak  of  our  worship  In  the  sanctuary  as  "service" ; 
but  the  true  service  of  the  Christian  Is  out  In  the 
harvest  field  with  sickle  In  hand  and  sleeves  rolled 

The  "good  works"  of  a  Christian  are  the  evi- 


The  Inventory  of  Grace  99 

dence  of  his  faith  because  they  are  an  expression  of 
gratitude  for  the  gift  of  God. 

'Where  is  boasting  then?  It  is  excluded.  By 
what  law?  of  works?  Nay,  but  by  the  law  of 
faith.  Therefore,  we  conclude  that  a  man  is  justi- 
fied by  faith  without  the  deeds  of  the  law." 
(Romans  3  :27.) 

So  while  the  members  of  God's  household  do 
not  rely  on  good  works,  either  to  expiate  the  past 
or  to  purchase  the  future  life,  they  are  bound  never- 
theless to  perform  them  to  the  glory  of  God. 

III.  The  State  of  Glory,  ''And  we  rejoice  in 
hope  of  the  glory  of  God." 

The  word  "glory"  is  short  and  easy  to  pro- 
nounce ;  but  who  shall  measure  the  things  compre- 
hended in  it? 

We  have  foretastes  of  glory  here  and  now.  In 
some  parts  of  Scotland  the  farmer,  on  selling  a 
piece  of  property,  puts  a  bit  of  whin  or  heather  in 
the  hand  of  the  purchaser  as  "an  earnest  of  the 
purchased  possession."  So  to  believers  are  granted 
earnests  or  foretastes  of  things  awaiting  them. 

The  men  of  grace  have  found 

Glory  begun  below: 
Celestial  fruits  on  earthly  ground 

From  faith  and  love  do  grow. 

But  "the  milk  and  honey  are  beyond  the  wilder- 
ness." We  live  in  hope.  The  joy  of  rare  moments 
in  the  closet,  where  we  look  into  the  face  of  our 
Saviour;  the  singular  peace  that  comes  to  us  when 


100  The  Cloister  Book 

we  "leave  our  burden  at  his  feet  and  bear  a  song 
away";  the  felicities  of  communion  with  him,  are 
like  grapes  of  Eshcol,  which  stimulate  a  deeper 
hunger  for  the  vineyards  further  on. 

We  speak  of  heaven;  but  how  little  we  know  of 
it!  The  figures  used  in  Scripture,  such  as  golden 
streets  and  gates  of  pearl,  are  but  vain  efforts  to 
make  clear  the  glories  of  the  infinite  to  finite  minds; 
they  are  like  the  outlines  on  the  smoked  glasses 
through  which  we  must  needs  look  when  gazing  at 
the  sun. 

It  is  written  in  the  Pilgrim's  Progress  that  while 
Christian  and  his  companions  were  journeying  on 
toward  the  Celestial  City  they  had  glimpses  now 
and  then,  in  the  distance,  of  shining  domes  and  pin- 
nacles; and  lying  down  at  night  "they  talked  much 
In  their  sleep,"  just  as  we  murmur  brokenly  of 
heaven.  At  length  they  saw  those  who  had 
crossed  the  river  drawing  nigh  to  the  city;  the 
gates  rolled  back,  the  light  came  streaming  forth, 
there  were  songs  of  welcome  and  the  gates  were 
closed.  "Then  did  we  wish  ourselves  among 
them." 

All  thanks  for  the  joy  of  living  and  serving  here 
and  now;  but  there  is  something  more  and  better 
coming.  "Now  are  we  the  sons  of  God,  and  it  doth 
not  yet  appear  what  we  shall  be."  "Eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man  the  things  which  God  hath  prepared 
for  them  that  love  him." 

In  the  sacerdotal  prayer  of  Jesus  he  offered  one 


The  Inventory  of  Grace  ioi 

petition  in  terms  which  could  be  used  by  no  mortal 
man:  "Father,  I  will  that  they  also  whom  thou 
hast  given  me  be  with  me  where  I  am,  that  they  may 
behold  my  glory,"  "the  glory  which  I  had  with  thee 
before  the  world  was.'^  Observe  the  imperative 
wish:  "Father,  /  willT*  And  mark  the  burden 
of  his  prayer.  His  disciples  had  seen  him  In  his 
humiliation,  had  known  him  in  his  workshop  and 
toiling  wearily  along  the  highways;  they  were 
about  to  see  him  in  the  judgment  hall,  scorned  and 
derided,  wearing  his  crown  of  thorns,  dying  on  the 
accursed  tree.  But  his  will,  the  will  of  Jesus,  as 
expressed  in  this  great  prayer,  was  that  they  should 
know  him  in  different  guise,  exalted  on  his  throne 
In  glory! 

Nor  Is  this  all.  The  glory  of  the  Christian  Is 
not  simply  to  behold  the  glory  of  his  risen  and 
glorified  Lord.  Oh,  marvelous  grace,  he  is  to  par- 
ticipate In  it !  For  the  same  Christ  who  made  that 
Imperative  prayer  in  the  upper  room  gave  this 
promise  also,  "To  him  that  overcometh  will  I  grant 
to  sit  with  me  in  my  throne;  even  as  I  also  over- 
came and  am  set  down  with  my  Father  In  his 
throne." 

Think  of  that,  follower  of  Christ !  This  Is  the 
fulness  of  the  glory  that  awaits  us.  To  sit  with 
him  in  his  throne !  Give  your  imagination  room  to 
Interpret  it.    The  hope  of  glory  can  no  further  go. 

To  one  who  has  no  part  nor  lot  in  this  matter  It 
will  doubtless  appear,  from  the  foregoing,  that 
Christians   have  a   great   opinion  of  themselves. 


102  The  Cloister  Book 

Surely;  and  why  not?  The  half  has  not  been  told. 
Is  It  not  written,  "All  things  are  yours;  whether 
.  .  .  life  or  death  or  things  present  or  things  to 
come;  all  are  yours;  and  ye  are  Christ's,  and  Christ 
is  God's"? 

Great  is  the  Inventory  of  Grace!  Are  others 
rich?  We  more.  The  Golconda  of  grace  is  ours. 
Are  others  honored?  We  more.  Not  only  are  we 
called  "the  children  of  God,"  but  a  crown  of 
righteousness  awaits  us.  Do  others  have  pleasure? 
We  more.  "In  Thy  presence  is  fulness  of  joy;  at 
Thy  right  hand  there  are  pleasures  forevermore." 
"Vast  is  the  inheritance;  and  vast  is  the  earnest  of 
the  inheritance  that  comes  to  us  in  reversion,  here 
and  now. 

Let  it  be  remembered,  however,  that  we  make 
no  claim  of  personal  merit.  Whatever  we  have  or 
hope  for,  we  deserve  no  whit  of  it.  The  very  gar- 
ments that  we  wear,  "fine  hnen,  clean  and  white," 
as  we  sit  at  the  table  of  grace,  are  ours  only  by  the 
imputation  of  Christ.  Our  righteousness  is  his. 
Our  peace  is  his  gift.     Our  boasting  Is  In  him. 

O  gift  of  gifts,  O  grace  of  faith, 

My  God,  how  can  it  be 
That  thou,  who  hast  discerning  love, 

Shouldst  give  that  gift  to  me? 

How  many  hearts  thou  mightst  have  had 

More  innocent  than  mine! 
How  many  souls  more  worthy  far 

Of  that  sweet  touch  of  thine ! 


The  Inventory  of  Grace  103 

Ah,  grace,  Into  unllkeliest  hearts 

It  is  thy  boast  to  come; 
The  glory  of  thy  light  to  find 

In  darkest  spots  a  home ! 

And  let  It  be  remembered  furthermore  that  the 
possessions  which  are  ours  are  offered  freely  to  all. 
The  door  of  the  House  of  Grace  Is  open,  and  who- 
soever will  may  enter.  The  sole  condition  Is  faith 
In  Christ.  What  Is  mine  may  be  yours.  If  you 
have  no  part  In  the  inheritance  of  the  saints,  it  Is 
only  because  you  will  not  have  it. 

8.  PRAYER 

O  thou  blessed  God,  who  hast  enriched  me 
with  grace,  help  me  not  only  to  rejoice  in  my 
spiritual  wealth  but  to  share  it  with  others. 
Thou  hast  broken  for  me  the  living  Bread; 
help  me  to  give  the  hungry  to  eat.  Enlarge 
my  heart.  Save  me  from  selfishness.  Use 
me  to  thy  glory ;  and  thy  Name  shall  have  the 
praise.     Amen. 

9.  HYMN:  "O  happy  day  that  fixed  my  choice." 

10.  BENEDICTION 

Grace  and  peace  be  multiplied  unto  you 
through  the  knowledge  of  God  and  of  Jesus 
Christ  our  Lord.    Amen. 


NINTH  SERVICE 
The  Daughter  of  the  Voice 

INVOCATION 

T  COME  to  thee,  O  Father,  for  the  benedic- 
tion of  thy  grace.  And  thou  art  more  will- 
ing to  give  than  I  to  ask.  Out  of  thine  in- 
finite riches  bestow  a  blessing  that  shall  sus- 
tain and  strengthen  me  for  the  bearing  of 
burdens  and  the  discharge  of  duty  in  coming 
days  I  ask  in  Jesus'  Name.     Amen. 

HYMN:      "Awake,    my    soul,    stretch    every 


nerve." 


SCRIPTURE  LESSON 
Proverbs  8:1-17. 
John  14:1-31. 

PRAYER 

O  God,  I  thank  thee  for  thy  Word.  I 
thank  thee  that  thou  hast  not  left  me  like  a 
shipwrecked  mariner  clinging  to  a  spar,  but 
hast  given  me  a  staunch  craft  with  chart  and 
compass  to  sail  by.  Help  me  to  value  the 
Scriptures  aright  and  to  follow  them  as  a 
trustworthy  rule  of  faith  and  practice.  I 
thank  thee  that,   in  addition  to  thy  written 


The  Daughter  of  the  Voice         105 

Word,  thou  hast  revealed  thyself  In  thine  In- 
carnate Word,  the  Word  that  was  made  flesh 
and  dwelt  among  us.  This  Is  thy  beloved  Son ; 
help  me  to  hear  him.  Whatever  he  teaches, 
that  would  I  believe;  and  whatever  he  re- 
quires, that  would  I  do.  Forgive  my  sins  and 
shortcomings  for  his  sake;  and  Incline  and 
enable  me  to  walk  more  closely  In  his  steps. 
Do  thou.  In  like  manner,  for  all  thy  people, 
O  Lord;  that  thy  church  universal  may  be 
obedient  to  thy  holy  will.  Bless  all  worship- 
ing congregations  this  day.  And  bless  those 
who  have  no  Gospel  or  who,  having,  disre- 
gard it.  Hasten  the  salvation  of  the  world: 
for  thy  Name's  sake.    Amen. 

5.  HYMN:  "I  was  a  wandering  sheep." 

6.  OFFERING 

7.  THE  SERMON 

The  Daughter  of  the  Voice 

"And  I  turned  to  see  the  Voice  that  spake 
with  me."     (Rev.  i :  12.) 

The  Jews  were  accustomed  to  speak  of  two 
voices,  given  them  for  direction  in  the  spiritual 
hfe. 

One  of  these  was  the  Voice  of  the  Oracle.  In 
the  Holy  of  Hohes,  in  a  recess  beside  the  Ark  of 
the  Covenant,  beneath  the  mysterious  cloud  of  the 
Presence,  was  deposited  the  official  copy  of  the 


io6  The  Cloister  Book 

sacred  Scriptures.  No  question  was  raised  as  to 
the  divane  origin  and  trustworthiness  of  that  docu- 
ment. It  was  regarded  as  the  Court  of  Last  Ap- 
peal for  the  determination  of  all  questions  of  truth 
and  ethics.  It  was  revered  as  the  veritable  and 
authoritative  Voice  of  God. 

The  other  was  called  Bath-Kol,  that  is,  "Daugh- 
ter of  the  Voice."  By  this  was  meant  any  divine 
communication  from  without  the  Oracle.  It  in- 
cluded the  voices  of  nature  and  providence,  of  the 
prophets  and  seers,  of  creeds  and  traditions,  of 
dreams  and  visions  of  the  night.  All  these,  when 
duly  verified  by  reference  to  the  Oracle,  were  re- 
vered as  authentic  communications  from  God.  The 
synonym  for  Bath-Kol  is  the  Voice  of  the  Spirit; 
and  this  is  the  theme  of  my  discourse:  The  Voice 
of  the  Spirit  of  God. 

Let  it  be  understood,  at  the  outset,  that  the  doc- 
trine of  the  Holy  Spirit  is  no  new  doctrine.  It  Is 
as  old  as  the  history  of  man. 

It  is  intimated  of  Adam  that  he  heard  this  Voice 
in  the  garden  of  Eden.  This  was  in  the  days  of 
his  innocency,  when,  as  yet  uncorrupted  by  sin,  he 
was  accustomed  to  walk  with  God  in  the  cool  of  the 
day. 

The  Voice  of  the  Spirit  was  addressed  to  primi- 
tive men  in  terms  of  earnest  remonstrance  when, 
"the  wickedness  of  man  being  great  in  the  earth," 
the  clouds  were  gathering  for  the  Flood.  And  the 
Lord  said,  "My  Spirit  shall  not  always  strive  with 


The  Daughter  of  the  Voice        107 

The  Voice  was  addressed  to  Abraham,  calling 
him  to  go  forth  from  his  father's  house  to  a  coun- 
try that  he  knew  not.  It  spake  to  young  Samuel  in 
the  Tabernacle  at  Shiloh.  It  was  heard  by  all  the 
seers  of  the  olden  time. 

It  was  predicted,  however,  that  In  the  fullness  of 
time  there  would  be  a  singular  and  mighty  mani- 
festation of  the  Spirit :  ^'It  shall  come  to  pass  after- 
ward that  I  will  pour  out  my  Spirit  upon  all 
flesh;  and  your  sons  and  your  daughters  shall 
prophesy,  your  old  men  shall  dream  dreams,  your 
young  men  shall  see  visions;  and  also  upon  the  ser- 
vants and  upon  the  handmaids  in  those  days  will  I 
pour  out  my  Spirit.  .  .  .  And  it  shall  come  to 
pass  that  whosoever  shall  call  on  the  name  of  the 
Lord  shall  be  delivered."     (Joel  2:28-32.) 

On  the  Day  of  Pentecost  that  prediction  was  ful- 
filled. As  the  disciples  were  gathered  with  one  ac- 
cord in  one  place  there  came  a  ''sound  from  hea- 
ven as  of  a  rushing  mighty  wind,  and  there  ap- 
peared unto  them  cloven  tongues  as  of  fire;  and 
they  were  all  filled  with  the  Holy  Ghost" 

How  are  we  to  interpret  that  miracle?  It  does 
not  mean  that  the  Holy  Spirit  was  any  more  really 
present  than  he  had  always  been  in  the  affairs  of 
men;  but  this  was  a  dynamic  manifestation  of  the 
Spirit,  In  view  of  the  campaign  which  was  now  to 
be  Inaugurated  for  the  conquest  of  the  world. 
Christ  had  laid  the  foundations  of  his  Kingdom 
and  cemented  them  with  his  blood.  Then  came  this 
''baptism  of  power  and  of  the  Holy  Ghost,"  that 


io8  The  Cloister  Book 

the  disciples,  who  were  now  commissioned  as  his 
witnesses,  might  go  forth  fully  equipped  to  co-oper- 
ate in  the  establishment  of  his  Kingdom  on  earth. 
The  administration  of  affairs  had  been  turned  over 
by  Christ  to  the  Holy  Spirit  as  the  Executive  of 
the  Kingdom.  The  work  of  the  great  propaganda 
was  thenceforth  to  be  under  his  control  and  super- 
vision ;  and  that  work  Is  now  being  carried  forward 
through  the  Instrumentality  of  the  Church  to  Its 
consummation  In  the  Golden  Age,  when  Christ 
shall  return  to  reign  from  the  river  unto  the  ends 
of  the  earth. 

In  the  meantime  the  Voice  of  the  Spirit  is,  as 
ever,  heard  among  the  children  of  men. 

And  he  is  no  respecter  of  persons.  He  speaks  to 
all  sorts  and  conditions  of  men.  He  spoke  to  Peter 
on  the  housetop  at  Joppa  and,  in  the  same  hour,  to 
the  pagan  centurion  in  his  Caesarean  home.  In  fact, 
God  does  not  leave  himself  without  a  witness  In 
the  case  of  any  man.  (Acts  14:17.)  All  high 
thoughts,  noble  ambitions,  and  holy  aspirations 
come  from  him.  He  speaks  with  "so  many  voices, 
and  none  of  them  is  without  signification." 

Lo,  the  poor  Indian,  whose  untutored  mind 
Sees  God  in  clouds  or  hears  him  in  the  wind. 

There  are  Innumerable  avenues  through  which 
the  will  of  the  Spirit  Is  communicated  to  men.  We 
cannot,  indeed,  avoid  the  "Daughter  of  the  Voice." 
As  it  Is  written:  "Whither  shall  I  flee  from  thy 
Spirit?" 


The  Daughter  of  the  Voice        109 

It  Is  important,  however,  to  observe  that  not  all 
voices  laying  claim  to  divine  authority  are  the  true 
Voices  of  the  Spirit.  We  are  so  compassed  about 
by  the  sound  of  conflicting  voices  that  It  is  quite 
possible  to  mistake  the  evil  for  the  good. 

The  youth  In  the  Book  of  Proverbs  heard,  on 
the  one  hand,  the  voice  of  Wisdom  crying  In  the 
chief  place  of  concourse,  at  the  opening  of  the 
gates:  "How  long,  ye  simple  ones,  will  ye  love  sim- 
plicity? Turn  you  at  my  reproof!"  My  ways  are 
ways  of  pleasantness  and  all  my  paths  are  peace. 
But  Folly,  also,  looking  forth  from  the  casement, 
called  to  him,  "Stolen  waters  are  sweet  and  bread 
eaten  In  secret  Is  pleasant.  I  have  spread  my  table, 
Come  In  unto  me!" 

We  walk  In  like  manner  between  the  voices  of 
Wisdom  and  Folly.  Is  there  any  way  of  determin- 
ing between  them,  beyond  all  doubt  and  peradven- 
ture? 

Can  we  depend  on  the  trustworthiness  of  con- 
science, that  Inward  monitor,  which  was  originally 
intended  to  direct  us  in  the  paths  of  righteousness? 
Nay,  conscience  Is  oftentimes  so  perverted  by  habit, 
"seared  as  with  a  hot  Iron,"  that  we  cannot  rely 
upon  it.  Paul  In  reviewing  the  evil  of  his  former 
life,  when  he  was  breathing  out  slaughter  against 
the  followers  of  Christ,  says  that  he  did  it  "in  all 
good  conscience"  and  thinking,  verily,  that  he  was 
doing  God's  service! 

Can  we  be  certain  that  the  preacher  is  always  a 
safe  guide  in  the  way  of  truth  and  morality?  Nay, 


no  The  Cloister  Book 

there  were  "lying  prophets'*  In  the  olden  time  and 
"wizards  that  peeped  and  muttered";  and  there  are 
still  anointed  teachers  who  "steal  the  livery  of  the 
court  of  heaven  to  serve  the  devil  in." 

Can  we  rely  upon  the  consensus  of  the  Church? 
Let  history  answer.  Listen  to  the  bell  of  Saint 
Germain,  tolling  the  signal  for  the  massacre  of 
St.  Bartholomew,  and  hear  above  the  sound  of 
that  bell  the  voice  of  the  Defender  of  the  Church, 
calling:  "Kill!  Kill!" 

How  then  shall  we  discriminate?  Is  there  any 
way  of  distinguishing  the  voices  of  Evil  from  the 
Voice  of  the  Spirit  of  God? 

The  touchstone  is  Scripture.  The  voices  from 
without  the  Oracle  are  always  to  be  verified  by  the 
Voice  of  the  Oracle.  The  final  arbiter  of  truth  is 
Scripture,  which  we  receive  as  the  Indubitable 
Word  of  God.  It  Is  the  one  and  only  "Infallible 
rule  of  faith  and  practice."  At  this  Oracle  all  our 
perplexities  are  solved.  The  method  is  Indicated 
by  Isaiah,  who,  at  a  time  when  the  children  of  Is- 
rael had  forsaken  the  worship  of  Jehovah  and 
turned  to  lying  prophets  and  false  voices,  uttered 
this  dictum:  "To  the  Law  and  the  Testimony!  If 
they  speak  not  according  to  this  Word  it  is  because 
there  is  no  light  In  them.  And  when  they  shall  say 
unto  you.  Seek  unto  them  that  have  familiar  spir- 
its and  unto  the  wizards  that  peep  and  mutter; 
should  not  a  people  seek  unto  their  God?" 

In  Hke  manner  Christ  referred  the  perplexed 
people  and  their  religious  leaders  alike  to  the  final 


The  Daughter  of  the  Voice         hi 

and  decisive  authority  of  the  Oracles,  saying: 
''Search*  the  Scriptures;  for  in  them  ye  think  ye 
have  eternal  life,  and  they  are  they  which  testify 
of  me." 

If  we  neglect  our  Bibles  and  go  wrong,  we  have 
nobody  to  blame  but  ourselves;  for  the  Voice  and 
the  Daughter  of  the  Voice  go  hand  in  hand. 

The  Baal  of  our  time  is  Anti-Bible.  All  heresies 
that  are  at  odds  with  the  gospel — and  the  air  is 
vibrant  with  them — have  their  center  in  the  renun- 
ciation of  Holy  Scripture  as  the  decisive  authority 
In  questions  of  truth  and  practice. 

But  God  be  praised,  there  are  myriads  more 
than  "seven  thousand  who  have  not  bowed  the 
knee  to  Baal:"  and  these  know  where  the  truth  Is 
to  be  found!  They  are  not  left  to  the  mercy  of 
the  spirits  of  the  vasty  deep  and  of  the  vasty  air. 
They  have  faith  to  believe  that  God  has  not  per- 
mitted his  people  to  go  through  the  wilder- 
ness without  a  pillar  of  cloud  and  fire  to  direct  them. 

The  man  who  believes  his  Bible  Is  safe,  though 
he  find  himself  In  a  very  cyclone  of  conflicting 
voices.  He  lives,  as  mariners  say,  "in  the  eye  of 
the  storm."  He  can  speak  as  John  Knox  did,  who, 
on  being  admonished  of  the  wrath  of  Bloody  Mary, 
as  he  was  walking  to  Holyrood  with  his  blue  Ge- 
nevan cloak  over  his  shoulders  and  a  Bible  under 
his  left  arm,  replied:  "All  hell  cannot  harm  the 
man  who  hath  In  his  left  hand  a  safeguard  for  his 
right." 

*0r  "Ye  search"  (R.V.).     The  indicative  and  imperative  are  the  same. 


112  The  Cloister  Book 

But,  being  able  thus  to  discern  the  Voice  of  the 
Spirit,  what  then?  Our  life  depends  upon  our 
heeding  it.  Obey  the  voice ;  swerve  not !  There  is 
danger  in  turning  to  the  right  hand  or  to  the  left. 
Having  verified  all  voices  by  the  Voice  of  the  Or- 
acle, then  straight  on  thy  way ! 

There  are  three  specific  dangers  pointed  out  In 
Scriptural  terms: 

I.  ''Resist  not  the  Spirit.** 

We  resist  the  Spirit  when,  hearing  the  Voice, 
we  insist  on  having  our  own  way.  Thus  did  the 
rulers  of  Israel,  to  whom  Stephen,  when  on  trial 
for  his  life  In  the  Sanhedrin,  said  Indignantly:  "Ye 
stiff-necked  and  uncircumclsed  In  heart  and  ears,  ye 
do  always  resist  the  Holy  Ghost !  As  your  fathers 
did,  so  do  ye;  .  .  .  who  have  received  the  law 
by  the  disposition  of  angels  and  have  not  kept  it  !'* 

II.  ''Grieve  not  the  Spirit.** 

Here  Is  a  pathetic  reference  to  the  Spirit's  love, 
as  if  a  mother  were  being  made  heartsore  by  the 
ingratitude  of  a  wayward  son.  We  grieve  the 
Spirit  when  we  persist  in  known  sin. 

It  is  by  this  grieving  of  the  Spirit  that  Chris- 
tians lose  their  sense  of  assurance,  and,  to  use  a 
child's  expression,  "the  happy  goes  out  of  their 
hearts."  The  hymn  to  sing  under  such  circum- 
stances Is  this : 

O  for  a  closer  walk  with  God, 

A  calm  and  heavenly  franae; 
A  light  to  shine  upon  the  road 

That  leads  me  to  the  Lamb! 


The  Daughter  of  the  Voice        113 

Return,  O  holy  Dove,  return 

Sweet  Messenger  of  rest ! 
I  hate  the  sins  that  made  Thee  mourn 

And  drove  Thee  from  my  breast. 

The  dearest  idol  I  have  known, 

Whate'er  that  idol  be; 
Help  me  to  tear  it  from  Thy  throne 

And  worship  only  Thee. 

So  shall  my  walk  be  close  with  God, 

Calm  and  serene  my  frame ; 
So  purer  light  shall  mark  the  road 

That  leads  me  to  the  Lamb. 

III.  ''Quench  not  the  Spirit.'' 

Here  Is  a  startling  figure,  the  quenching  of  the 
last  spark.  A  group  of  men  In  the  Polar  regions 
stand  close  together  while  one  strikes  a  match.^  it 
Is  the  last  match.  Come  men,  close  ranks !  Shield 
this  feeble  flame  from  the  passing  wind!  Breathe 
softly  lest  you  quench  It ! 

If  the  Voice  of  the  Spirit  Is  finally  hushed,  there 
Is  no  hope.  It  Is  said  that  thirty-two  definitions 
have  been  given  of  the  unpardonable  sin.  In  fact, 
however,  there  can  be  no  unpardonable  sin  but  this : 
the  quenching  of  the  Spirit.  This  Is  the  "sin  against 
the  Holy  Ghost,"  who  takes  of  the  things  of  Jesus 
and  shows  them  unto  us  and  wooes  us  to  acceptance 
of  him.  To  silence  that  Voice  Is,  In  the  nature  of 
the  case,  unpardonable;  because  It  closes  the  only 
door  of  pardon  that  has  ever  been  opened  to  a  sin- 
ful man. 


114  The  Cloister  Book 

It  Is  clear  from  the  foregoing  that  here  lies  the 
secret  of  life;  In  hearing  the  Voice  of  the  Spirit. 
The  habit  of  adjusting  all  voices  to  the  authority 
of  the  Oracle  and  then  heeding  them  Is  life  eter- 
nal. 

The  beginning  of  that  higher  life  Is  when  a  man 
resolves,  once  for  all,  to  be  guided  by  the  Voice. 
Regeneration  occurs  when  a  man  Is  thus  "born  of 
the  Spirit";  and,  as  Jesus  said,  "Except  a  man  be 
born  of  water  and  of  the  Spirit,  he  cannot  enter  Into 
the  kingdom  of  God." 

All  the  rest  Is  sanctlficatlon,  or  "growing  In  the 
grace  and  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ."  i\nd  this  growth  Is  under  the  In- 
fluence of  the  Spirit. 

He  who  hearkens  to  the  Voice  cannot  go  wrong 
in  his  creed:  for  Bath-Kol  Is  the  Spirit  of  truth. 

He  who  heeds  the  Voice  cannot  go  wrong  In 
his  conduct:  for  here  is  the  promise  to  him  who 
stands  perplexed  at  the  cross-roads,  "Thine  ears 
shall  hear  a  word  behind  thee  saying,  This  Is  the 
way,  walk  ye  in  it." 

He  who  habitually  hears  and  obeys  the  Voice 
cannot  fall  to  grow  in  character:  for  "the  fruit 
of  the  Spirit  is  love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  faith." 

The  higher  life  of  Abraham  began  when  he 
heard  the  Voice  in  Ur  of  the  Chaldees;  and  as  he 
pursued  his  journey  upward  along  the  river  Eu- 
phrates, pitching  his  tent  at  the  command  of  the 
Voice,  and  moving  on  when  the  Voice  bade  him, 


The  Daughter  of  the  Voice        115 

he,  thus  led  by  the  Spirit,  became  the  Father  of 
the  Faithful  and  the  Friend  of  God. 

The  best  definition  of  a  Christian  is  that  of  Paul: 
"As  many  as  are  led  by  the  Spirit  of  God,  they  are 
the  sons  of  God."  Wherefore  hear  the  Voice  of 
the  Spirit  and  be  willing  to  follow  it.  Bow^  low,  as 
Elijah  did  at  Horeb,  with  his  head  between  his 
knees,  and  hear  "the  still  small  Voice."  Then 
under  its  direction  open  your  heart  to  truth  and 
address  your  hands  to  duty,  for  as  many  as  are 
thus  led,  obedient  to  the  Voice  of  the  Spirit,  these 
are  the  sons  of  God. 

8.  PRAYER 

Come,  Holy  Spirit,  come.  Open  my  ears 
to  hear  thy  voice.  And  make  me  obedient, 
walking  in  the  light  thou  givest  until  the  day 
break  and  the  shadows  flee  away;  for  Jesus' 
sake.    Amen. 

9.  HYMN:  "Come,  Holy  Spirit,  heavenly  Dove." 

10.  BENEDICTION 

The  Lord  bless  thee  and  keep  thee:  the 
Lord  make  his  face  shine  upon  thee  and  be 
gracious  unto  thee :  the  Lord  lift  up  his  coun- 
tenance upon  thee  and  give  thee  peace. 
Amen. 


TENTH  SERVICE 

How  Peter  was  Prayed  Out  of  Prison 

1.  INVOCATION 

Olessed  be  thy  Name,  O  God,  for  this  holy 
day.  May  it  be  full  of  strength  and 
comfort  for  all  who  assemble  to  worship  thee, 
and  for  those  also  who  cannot  worship  in  thy 
courts.  Incline  the  hearts  of  thy  people 
everywhere  to  commune  with  thee  in  the 
beauty  of  holiness;  and  thy  Name  shall  have 
the  praise.     Amen. 

2.  HYMN :     "Awake,  my  soul,  to  joyful  lays." 

3.  SCRIPTURE  LESSON 

Psalm  92. 
Acts  12:1-17. 

4.  PRAYER 

Father  In  heaven,  I  thank  thee  for  the 
privilege  of  making  known  my  desires  unto 
thee.  Were  it  only  to  approach  an  earthly 
king  one  must  needs  clothe  himself  in  fine  ap- 
parel; put  upon  me  now  the  garment  of 
humility  and  array  me  in  the  imputed  right- 
eousness of  Jesus  which  is  as  fine  linen,  clean 
and  white.  Blot  out  the  sin  which  alienates 
from  thee ;  for  without  holiness  no  man  shall 


How  Peter  was  Prayed  Out  of  Prison  i  i  7 

see  God.  Purge  me  with  hyssop  and  I  shall 
be  clean;  wash  me  and  I  shall  be  whiter  than 
snow.  Help  me  to  covet  earnestly  the  best 
things — the  graces  of  character  which  made 
thy  Son  the  Ideal  Man,  his  purity  and  zeal  In 
service,  his  charity  and  passion  for  the  good 
of  all.  Teach  me  how  to  think  thy  thoughts 
after  thee,  how  to  pray  with  a  reverent  but 
importunate  faith,  how  to  undertake  great 
things  for  thee  and  expect  great  things  from 
thee.  And  bless  with  me  all  thy  people 
of  whatever  name.  Fill  their  hearts  with  the 
sweet  consciousness  of  thy  presence  and  bene- 
diction. Be  kind  to  those  who  suffer :  comfort 
the  bereaved;  give  new  heart  to  the  dis- 
couraged; endue  with  needed  grace  all  who 
sit  in  high  places  of  authority,  and  reclaim 
the  wandering,  for  Jesus'  sake.     Amen. 

5.  HYMN:   "In  the  Cross  of  Christ  I  glory." 

6.  OFFERING 

7.  THE  SERMON 

How  Peter  was  Prayed  Out  of  Prison 

"Peter,  therefore,  was  kept  in  prison,  but 
prayer  was  made  without  ceasing  of  the  church 
unto  God  for  him."     (Acts  12:5.) 

The  time  is  A.  D.  44. 

The  place  Is  the  upper  room  in  Mary's  house  In 
Jerusalem.    What  memories  gather  about  that  up- 


ii8i  The  Cloister  Book 

per  room!  It  was  here  that  Christ  preached  his 
last  sermon,  offered  his  last  pastoral  prayer  and 
said  his  last  farewell. 

But  that  was  fourteen  years  ago;  and  many 
things  had  happened  in  the  interim.  One  of  these 
was  the  muster  at  Olivet,  where  the  Lord,  having 
delivered  his  final  commission  to  the  disciples, 
lifted  his  hands  in  benediction  and  returned, 
through  the  triumphal  arch  of  the  opening  heav- 
ens, to  "the  glory  which  he  had  with  the  Father 
before  the  world  was."  Another  was  the  effusion 
of  fire  and  power  at  Pentecost,  where  the  disciples 
were  equipped  for  a  campaign  of  service  which  is 
destined  to  continue  until  the  Tabernacle  of  God 
comes  down  among  men.  And  the  fires  of  perse- 
cution had  been  kindled;  already  three  Emperors 
had  hurled  themselves  vainly  against  the  bosses  of 
God's  shield.  Stephen  had  been  stoned;  James,  the 
pastor  of  the  Jerusalem  Church,  had  been  slain 
with  a  sword;  and  now  Peter  was  cast  into 
prison. 

In  the  upper  room  the  disciples  were  assembled 
for  prayer.  Their  immediate  purpose  was  to  pray 
Peter  out  of  prison.  Could  they  do  it?  God  was 
their  helper,  they  knew  that;  but  the  question  was, 
how  to  reach  him;  for  he  "sitteth  upon  a  throne 
high  and  lifted  up." 

The  thing  works  out  like  a  geometrical  problem. 

Given:  at  the  apex  of  a  triangle,  the  throne  of 
God;  at  one  of  the  lower  angles  the  upper  room, 
where  the  disciples  are  engaged  in  prayer;  and  at 


How  Peter  was  Prayed  Out  of  Prison  119 

the  other  the  prison  where  Peter  lies  in  peril  of 
death. 

Required:  to  bring  that  upper  room  into  such 
telegraphic  communication  with  the  throne  that 
the  throne  may  transmit  a  dynamic  current  to  the 
prison  and  sever  Peter's  chains. 

Solution,  prayer:  "And  the  disciples  made  in- 
stant prayer  for  him."  (Margin,  R.  V.)  This  is 
the  power  that  "moves  the  hand  that  moves  the 
world  to  bring  salvation  down." 

Let  us  get  the  picture  before  us. 

In  the  Upper  Room.  The  doors  are  locked  for 
fear,  and  a  handmaid  is  stationed  at  the  outer 
wicket.  The  disciples  are  on  their  knees  and  John 
is  leading  them  in  prayer:  "O  Lord,  leave  not  thy 
servant  Peter  in  the  power  of  the  enemy!  Thou 
art  mighty  to  save.  Deliver  him,  for  thy  great 
mercy's  sake."  That  message  traverses  the  heaven- 
ward wire  with  the  speed  of  an  electric  flash,  and 
God  makes  bare  his  arm. 

In  the  Prison.  Peter  lies  bound  with  a  double 
chain  and  guarded  by  four  quaternions  of  soldiers. 
He  is  as  secure  as  imperial  power  can  make  him. 
But,  as  we  shall  see,  no  walls  are  thick  enough,  no 
chains  are  strong  enough,  no  guards  are  watchful 
enough,  to  hold  a  man  prisoner  when  God  resolves 
to  free  him.  The  excitement  of  the  day  has  wearied 
Peter  and  he  sleeps.  On  a  sudden  a  great  light 
shines  in  the  dungeon;  an  angel  appears,  lays  his 
hand  on  Peter  and  says,  "Arise  up  quickly!" 

In  the  Upper  Room.     Andrew,  the  brother  of 


I20  The  Cloister  Book 

Peter,  Is  praying :  "O  God,  thy  ways  are  not  as  our 
ways  nor  thy  thoughts  as  our  thoughts.  We  are  at 
our  wits'  end;  but  our  extremity  Is  thine  oppor- 
tunity. We  pray  thee,  deliver  Peter!  The  thing 
which  is  impossible  with  men  is  possible  with  thee." 
And  before  he  can  say  "Amen"  his  message  has 
gone  speeding  along  the  electric  wire,  and  God  Is 
proceeding  to  answer  it. 

In  the  Prison.  Peter  rubs  his  eyes;  and  as  he 
struggles  to  his  feet  his  chains  fall  off.  The  angel 
says,  "Gird  thyself,  bind  on  thy  sandals,  cast  thy 
garment  about  thee  and  follow  me."  He  obeys  as 
one  dreaming.  The  great  doors  open  before  them 
noiselessly,  as  if  their  bolts  were  drawn  by  unseen 
hands.  The  last  door  opens  and  closes ;  and  they 
are  standing  under  the  starlit  sky. 

In  the  Upper  Room.  Philip  is  praying:  "O 
Lord,  we  put  thee  in  remembrance  of  thy  great 
promise,  'If  ye  shall  ask  anything  In  my  name  It 
shall  be  done  unto  you.'  In  thy  name  we  make  our 
request;  save  Peter  from  the  peril  of  death !"  And 
already  his  petition  has  reached  Its  destination  and 
deliverance  Is  at  hand. 

In  the  Open  Street.  The  angel  has  vanished  and 
Peter  Is  standing  alone.  "Now  I  know  of  a  surety," 
he  says,  "that  this  is  no  dream.  God  has  Interposed 
to  save  me."  But  whither  shall  he  go?  There  Is 
but  one  place ;  the  upper  room,  where  he  knows  the 
disciples  have  been  praying  for  him. 

In  the  Upper  Room.  The  praying  still  con- 
tinues.    Thomas  Is  saying:  "O  Lord,  If  we  have 


How  Peter  was  Prayed  Out  of  Prison  121 

ever  doubted  thy  power  to  save,  forgive  us.  We 
believe,  help  thou  our  unbelief !  Thou  hast  prom- 
ised to  be  a  help  to  the  poor  and  to  the  needy  In  his 
distress.  Thine  hour  Is  come.  Lord,  hear  and 
answer  us!'^ 

A  knock  at  the  door.  How  It  startles  them!  Is 
it  an  officer  come  to  summon  another  of  their  num- 
ber to  judgment  and  death?  Who  next?  Their 
faces  are  blanched;  all  voices  are  hushed.  Another 
knock,  and  a  voice  calling,  "Open  unto  me!"  It  Is 
Peter's  voice.  The  answer  to  their  prayer  has  come 
and  is  knocking  at  the  gate.  Why  do  they  linger? 
O  ye  of  little  faith,  unbolt  and  let  your  answer  In  I 

The  problem  is  solved.  Wonderful  telegraphy 
of  prayer !  One  wire  runs  straight  from  the  Mercy 
Seat  to  the  Throne,  and  another,  surcharged  with 
power,  runs  direct  from  the  Throne  to  the  Prison. 
There  Is  no  Interval  of  time  or  space. 

"I  will  put  a  girdle  round  about  the  earth  in 
forty  minutes,"  says  Puck  in  "Midsummer  Night's 
Dream."  But  the  Intercourse  of  earth  and  heaven 
is  by  a  swifter  process  of  telegraphy;  as  It  is  writ- 
ten, "Before  they  call  I  will  answer;  and  while 
they  are  yet  speaking  I  will  hear." 

In  a  consideration  of  the  philosophy  of  prayer 
the  first  thing  to  be  said  is  that  prayer  would  not 
be  ineffective  even  if  there  were  no  God. 

There  Is  many  an  unbeliever  who  says,  "Prayer 
is  a  delusion  but  a  wholesome  one.  While  denying 
its  objective  value  or  efficacy,  we  are  quite  willing 
to  admit  that  it  has  a  reflex  influence.    It  is  like  the 


122  The  Cloister  Book 

surplus  steam  escaping  from  an  engine,  which 
drives  no  wheels  but  relieves  the  pressure  on  the 
machine.  In  time  of  trouble  it  is  well  to  have  some- 
body to  talk  to ;  in  default  of  a  friend,  better  talk 
to  yourself  than  brood  inwardly."  This  reasoning, 
from  the  standpoint  of  an  unbeliever,  is  good  as 
far  as  it  goes;  but  it  goes  only  a  very  little  way. 

The  group  in  the  upper  room  are  mutually 
strengthened  by  this  fellowship  of  the  knees.  If 
their  prayer  went  no  higher  than  the  ceiling,  their 
hearts  would  nevertheless  be  the  lighter  for  it. 

But  the  second  thing  to  be  said  as  to  prayer  is 
that  there  is  a  God  who  hears  it.  And  this  fact 
carries  us  well  on  toward  the  solution  of  the 
problem. 

It  is  recorded  that  the  Emperor  Diocletian  had  a 
system  of  concentric  tubes  so  arranged  that  he  could 
sit  on  his  throne  and  hear  the  murmurings  at  every 
official  point  in  the  Imperial  City.  It  is  an  impres- 
sive thought  that  God,  from  his  high  place,  can  and 
does  hear  the  faintest  prayer  at  the  remotest  corner 
of  his  universe.  At  this  moment  what  a  mighty 
volume  of  petition  is  ascending  up  !  The  child  that 
lisps  its  "Now  I  lay  me  down  to  sleep,"  the  prodigal 
in  the  far  country  who,  weary  of  his  shame  and 
hunger,  says,  "I  will  arise  and  go,"  kings  and  beg- 
gars, parents  and  children — our  Father  hears  them 
all! 

But  our  third  proposition  carries  us  further  still; 
to  wit.  The  God  who  hears  prayer  is  moved  by  it. 

The  objector  says,  "God's  plans  and  purposes 


How  Peter  was  Prayed  Out  of  Prison  123 

are  from  all  eternity.  It  Is  Inconceivable  that  he 
should  be  turned  aside  by  the  breath  of  his  crea- 
tures. The  Imprisonment  of  Peter  Is  part  of  an 
eternal  plan;  It  Is  therefore  a  vain  Impertinence  to 
Intercede  for  him."  We  reply,  God  Is  Indeed  Im- 
mutable; but  Immutability  is  one  thing  and  Im- 
mobility Is  another.  Our  God  Is  not  like  the 
Sphinx,  carved  out  of  stone  and  looking.  In  Imper- 
turbable serenity,  through  sightless  eyes,  upon  the 
caravans  of  the  centuries  as  they  move  by.  He 
is  our  Father;  and  as  a  Father  he  pitieth  his 
children. 

But,  Interposes  the  objector,  "How  about  the  In- 
violability of  nature's  laws?  There  Is  a  fixed  order 
of  the  universe,  and  It  cannot  be  supposed  that  the 
voice  of  a  humble  petitioner  should  Interfere  with 
it."  We  answer.  The  inviolability  of  any  law  must 
be  understood  with  reference  to  higher  laws.  If  I 
lift  my  hand  I  seem  to  violate  the  law  of  gravity; 
in  point  of  fact  I  simply  introduce  the  higher  law 
of  volition.  And  at  the  summit  of  all  laws  what- 
soever is  the  sovereignty  of  God. 

It  is  true  that  God  is  "yesterday,  to-day  and  for- 
ever the  same."  And  it  is  true,  also,  that  he  rules 
in  accord  with  certain  fixed  and  eternal  laws.  But 
this,  so  far  from  being  an  objection  to  prayer,  is 
the  fundamental  sanction  of  It.  The  reason  why 
men  resort  to  our  courts  of  justice  for  the  vindica- 
tion of  their  rights  is  because  they  believe  that 
those  courts  are  governed  by  fixed  principles;  and 
it  is  because  we  can  depend  upon  the  immutable 


124  The  Cloister  Book 

God  to  enforce  the  eternal  laws  of  right  and  justice 
which  center  in  him  that  we  feel  warranted  in  offer- 
ing our  prayers  to  him. 

Our  fourth  affirmation  is  that  the  God  who 
hears  our  prayers  and  can  be  touched  with  a  feel- 
ing of  our  infirmities  answers  when  we  call  unto 
him. 

How  do  we  know  that?  By  the  testimony  of 
four  witnesses,  namely : 

I.  Reason, 

If  there  is  a  God  anywhere  in  the  universe  and 
we  are  his  children,  then  surely  he  would  not  be  in- 
different to  our  welfare.  And  Jesus  said,  "When 
ye  pray  say.  Our  Father";  and  again.  If  earthly 
parents  know  how  to  give  good  things  to  their  chil- 
dren, ''how  much  more  shall  your  Father  which  is 
in  heaven  give  good  things  to  them  that  ask 
him." 

President  Lincoln  had  a  favorite  son  who  died  in 
early  life.  He  was  familiarly  known  as  "Little 
Tad."  At  school  one  day,  smarting  under  some 
real  or  fancied  wrong,  he  started  for  home.  Run- 
ning at  a  breathless  pace  through  the  streets,  he 
came  to  the  White  House.  Up  the  marble  steps 
he  sped,  past  the  guards,  until  he  reached  the  room 
where  he  knew  the  Cabinet  was  in  session.  There, 
heedless  of  everybody  and  everything,  he  threw 
himself  into  his  father's  arms  and  poured  out  his 
sorrows.  The  members  of  the  Cabinet  sat  in  si- 
lence and  the  affairs  of  Government  stood  still  while 
the  President  listened  to  the  complaint  of  little 


How  Peter  was  Prayed  Out  of  Prison  125 

Tad.  Is  God  our  Father?  Are  we  his  children? 
And  shall  he  not  hear  and  be  moved  and  answer 
when  we  appeal  to  him? 

II.  Revelation. 

The  Bible,  which  we  receive  as  the  Word  of 
God,  Is  full  of  promises,  such  as  "Ask  and  it  shall 
be  given  you;  seek  and  ye  shall  find;  knock 
and  it  shall  be  opened  unto  you."  This  is  but  one 
of  hundreds;  and  you  will  look  In  vain  for  an  *'if" 
or  a  "perhaps"  in  any  of  them.  "Shall"  is  the 
word.  God  leaves  us  In  no  doubt  as  to  his  willing- 
ness to  hear  and  answer  us. 

"Yes,  but  how  do  we  know  that  those  promises 
are  true?  Give  us  facts."  There  is  a  sense,  how- 
ever, in  which  a  promise,  with  due  authority  be- 
hind it,  is  more  satisfactory  than  a  visible  and  tan- 
gible fact.  Here  is  a  bar  of  yellow  metal,  said  to 
be  worth  a  thousand  dollars ;  and  here  beside  It  Is  a 
Government  bond  for  the  same  amount.  Which 
will  you  have?  Take  heed  how  you  trust  your 
eyes ;  for  many  a  countryman  has  been  deceived  by 
a  "gold  brick."  You  will,  of  a  certainty,  choose 
the  bond,  which  is  simply  a  "promise  to  pay." 
Why?  Because  there  is  no  question  as  to  the  value 
of  a  promise  with  the  red  seal  of  the  Nation  upon 
it.  Take  this  promise,  then :  "If  ye  abide  in  me  and 
my  words  abide  In  you,  ye  shall  ask  what  ye  will 
and  it  shall  be  done  unto  you."  This  is  a  draft, 
with  the  amount  left  blank  to  be  filled  out  by  the 
receiver,  and  endorsed  by  the  King's  Son — a  carte 
blanche  on  the  exchequer  of  God ! 


126  The  Cloister  Book 

III.  Hearsay. 

Do  you  object  to  "hearsay  evidence"  ?  Substan- 
tially all  that  we  know  is  acquired  that  way.  Not 
long  ago  there  was  a  shower  of  meteoric  stars.  You 
were  probably  asleep  and  did  not  observe  it;  but 
hundreds  of  astronomers  say  that  they  watched  it 
from  their  observatories,  and  there  are  tens  of 
thousands  of  people  who  sat  up  all  night  to  see  it. 
On  the  other  hand  there  are  many  who,  like  your- 
self, are  prepared  to  testify  that  they  saw  nothing 
of  it.  What  then  will  you  conclude?  Shall  the 
negative  outweigh  the  positive  testimony  with  you  ? 
Not  if  you  are  a  grown  man. 

So  there  are  millions  of  people  in  the  world  who 
certify  that  God  has  heard  and  answered  their 
prayers  again  and  again.  It  is  respectfully  sub- 
mitted that  the  credulous  man  is  not  he  who  accepts 
this  mass  of  positive  evidence,  but  rather  the  one 
who  prefers  the  negative  testimony  of  those  who 
were  asleep  and  did  not  see  the  falling  stars.  It  is 
Incredible  that  men  should  not  listen  to  the  word  of 
that  great  cloud  of  witnesses  who  with  reference 
to  prayer  are  prepared  to  say,  "That  which  we  have 
heard,  which  we  have  seen  with  our  eyes,  which 
we  have  looked  upon  and  our  hands  have  handled 
of  the  Word  of  life,    .    .    .    declare  we  unto  you !" 

IV.  Experience. 

I  know.  "This  poor  man  cried,  and  the  Lord 
heard  him  and  saved  him  out  of  all  his  troubles!" 
And  the  way  for  any  other  to  know  is  to  try  it. 
But  in  making  a  test  of  prayer,  remember  this: 


How  Peter  was  Prayed  Out  of  Prison  127 

"He  that  cometh  to  God  must  believe  that  he  Is, 
and  that  he  is  a  rewarder  of  them  that  diligently 
seek  him." 

We  have  kept  Peter  waiting  at  the  door.  Rhoda, 
the  portress,  came  running  in,  breathless  with  ex- 
citement, crying — but  that  is  another  story;  and 
next  Sabbath,  God  willing,  we  shall  hear  about  it. 

Meanwhile  I  can  rest  and  rejoice  in  the  assur- 
ance that  I  have  a  prayer  hearing  and  answering 
God.  I  will  pray  on :  because  in  due  season  I  shall 
reap  if  I  faint  not. 

There  is  an  eye  that  never  sleeps 

Beneath  the  wing  of  night; 
There  is  an  ear  that  never  shuts, 

When  sink  the  beams  of  light. 

There  is  an  arm  that  never  tires, 
When  human  strength  gives  way; 

There  is  a  love  that  never  fails, 
When  earthly  loves  decay. 

That  eye  Is  fixed  on  seraph  throngs; 

That  arm  upholds  the  sky ; 
That  ear  is  filled  with  angel  songs ; 

That  love  is  throned  on  high. 

But  there's  a  power  which  man  can  wield 

When  mortal  aid  is  vain, 
That  eye,  that  arm,  that  love  to  reach, 

That  listening  ear  to  gain. 

That  power  is  prayer,  which  soars  on  high, 

Through  Jesus,  to  the  throne; 
And  moves  the  hand  which  moves  the  world, 

To  bring  salvation  down! 


128  The  Cloister  Book 

8.  PRAYER 

Lord,  teach  me  how  to  pray;  how  to  pre- 
sent my  strong  arguments  and  make  a  pre- 
vailing plea.  I  know  that  if  there  is  any  fail- 
ure of  connection  betwixt  thee  and  me  the 
fault  is  mine.  Lay  thy  healing  hand,  O  Lord, 
on  the  infirmity  of  my  devotions  and  enable 
me  to  take  hold  upon  thy  strength.  There 
are  so  many  things  that  I  need:  help  me  to 
ask  so  as  to  receive;  in  Jesus'  name.     Amen. 

9.  HYMN :  "Come,  ye  disconsolate,  where'er  ye 

languish." 

10.  BENEDICTION 

God  be  with  thee  and  bless  thee  and  cause 
his  face  to  shine  upon  thee  and  be  gracious 
unto  thee.    Amen. 


ELEVENTH  SERVICE 
A  Simple  Believer 

1.  INVOCATION 

r\  GoD^  who  sittest  upon  thy  throne  high 
and  lifted  up,  help  me  to  worship  thee 
aright.  With  confidence  I  now  draw  nigh  and 
'Father,  Abba  Father,'  cry.  Receive  me  Into 
the  secret  place  of  thy  pavilion  and  show  me 
thy  beauty  In  the  face  of  Jesus  Christ.    Amen. 

2.  HYMN:    "Sweet  hour  of  prayer." 

3.  SCRIPTURE  LESSON 

Acts  12:1-16. 
I  Cor.  1 :20-30. 

4.  PRAYER 

Who  shall  be  accounted  worthy,  O  Lord, 
to  enter  Into  thy  presence?  He  that  hath 
clean  hands  and  a  pure  heart.  Alas,  I  have 
neither!  But  thou  canst  give  me  both.  Be- 
gin at  my  heart,  O  searching  God,  and  wring 
out  of  It  the  black  drop  of  sin.  Then  purify 
my  hands;  for  I  have  touched  the  unclean 
thing.  Blessed  be  thy  Name,  thou  hast  opened 
a  fountain  for  uncleanness  in  the  atoning 
blood  of  thine  only-begotten  Son !  It  cleans- 
eth  from  all  sin.    And  thou  art  always  ready 


130  The  Cloister  Book 

to  draw  near  and  answer  the  prayer  for  par- 
don. Yea,  before  we  call  thou  hearest,  and 
before  we  ask  thou  hast  already  answered. 
Wherefore  I  now  rejoice  in  the  assurance  of 
thy  grace  and  call  upon  my  soul  and  all  that 
Is  within  me  to  bless  and  praise  thy  holy 
Name.  Bestow  on  others,  I  pray  thee,  the 
gift  which  thou  hast  so  graciously  conferred 
on  me.  Let  this  Sabbath  be  one  of  thy  days 
of  power,  when  thou  shalt  make  bare  thine 
arm  to  dehver  many  from  the  shame  and 
bondage  of  sin.  Give  efficacy  to  the  preaching 
of  thy  word,  that  it  may  not  return  unto  thee 
void.  Save  sinners  and  build  up  thy  people 
in  the  most  holy  faith ;  for  Jesus'  sake.  Amen. 

5.  HYMN:  "Jesus,  lover  of  my  soul.'* 

6.  OFFERING 

7.  THE  SERMON 

A  Simple  Believer 

"And  as  Peter  knocked  at  the  door  of  the  gate, 
a  damsel  came  to  hearken,  named  Rhoda.  And 
when  she  knew  Peter's  voice,  she  opened  not  the 
gate  for  gladness,  but  ran  in  and  told  how  Peter 
stood  before  the  gate.  And  they  said  unto  her, 
Thou  art  mad.  But  she  constantly  affirmed 
that  it  was  even  so."     (Acts  12:  13-15.) 

At  the  close  of  the  last  sermon  we  left  Peter 
standing  at  the  door  of  Mary's  house.  He  had 
been  prayed  out  of  jail.     And  the  disciples  were 


A  Simple  Believer  131 

too  surprised  to  believe  It.  The  answer  to  their 
prayers  stood  knocking  at  the  door,  and  they  were 
not  ready  to  receive  It. 

At  this  point,  enter  Rhoda,  the  little  maid  who 
kept  the  outer  wicket.  She  "ran  In  and  told  how 
Peter  stood  before  the  gate;"  and  when  they 
doubted  she  "constantly  affirmed  that  It  was  even 
so." 

It  seems  to  me  that,  as  a  believer,  this  little  maid 
had  the  advantage  of  the  disciples  In  the  upper 
room  in  some  ways. 

I.      To  begin  with,  she  was  a  simple  believer. 

There  was  not  a  man  In  the  upper  room  who 
could  not  have  argued  her  down.  Some  of  them 
had  taken  a  three  years'  theological  course  In  the 
ministry  of  Jesus,  besides  having  had  fourteen 
years  of  active  service.  They  were  all  cleverer 
than  the  little  maid;  and  yet  she  put  them  out  of 
countenance  with  her  simple  faith. 

She  could  not  have  explained  the  philosophy  of 
prayer;  but  she  knew  that  the  disciples  had  been 
praying  for  the  deliverance  of  Peter,  and  that  God 
had  heard  their  prayers  and  that  Peter  was  now 
knocking  at  the  door. 

Her  faith  was  like  that  of  Dr.  Guthrie's  little 
daughter,  who  set  out  for  Church  service  In  the 
evening  with  an  umbrella  In  hand;  and  when  her 
father  said,  "My  dear,  you  w^ill  not  need  that;  the 
stars  are  shining,"  she  answered,  "Yes,  but  you 
prayed  for  rain  this  morning,  and  the  promise  is, 
*If  ye  shall  ask  anything  In  my  name,  believing 


132  The  Cloister  Book 

that  ye  receive  it,  ye  shall  have  it'  "  It  Is  such 
childlike  faith  as  this  that  justifies  the  words  of 
Jesus,  "Except  ye  become  as  little  children  ye  shall 
not  enter  the  kingdom  of  heaven." 

As  we  grow  away  from  childhood  there  is  al- 
ways the  danger  of  losing  our  hold  on  spiritual 
things. 

One  reason  is  because  our  natural  tendency  is  to 
grow  downward  Into  the  world.  We  are  like  the 
cedar  that  lifts  Its  boughs  toward  heaven  until  it 
has  attained  a  certain  stature  and  stops  there; 
while  its  roots  are  still  thrust  downward  and  out- 
ward In  every  direction.  It  requires  a  constant  and 
most  prayerful  vigilance  to  keep  ourselves  from 
losing  hold  of  the  eternal  verities,  while  we  are 
in  danger  of  fastening  our  grip  on  things  that  per- 
ish with  the  using  and  passing  more  and  more 
under  the  dominion  of  the  physical  senses.  The 
heaven  that  "lies  about  us  in  our  Infancy"  is  likely 
to  grow  fainter  and  fainter  until  it  becomes  "a 
happy  land  far,  far  away."  We  Incline  to  put  a 
higher  value  on  bread  than  on  the  Living  Bread, 
to  care  more  for  a  livelihood  than  for  life,  and  to 
seek  more  diligently  after  a  fortune  than  for 
"treasure  laid  up  in  bags  that  wax  not  old,  eternal 
in  the  heavens."  Our  senses  are  quickened,  while 
our  spiritual  faculties  are  atrophied.  This  is  a 
peril  that  constantly  confronts  us. 

And  another  danger  Is,  that  as  our  years  Increase 
and  our  view  widens,  we  are  likely  to  grow  wise  in 
our  own  conceit.     Children  know  little  of  science 


A  Simple  Believer  133 

and  philosophy,  but  It  Is  surprising  how  wise  they 
are  In  the  encyclopedia  of  faith. 

They  believe  In  God.  And  they  have  a  singular 
confidence  In  human  nature,  too.  They  hold  con- 
verse with  the  Invisible.  They  dream  dreams  and 
see  visions.  But  presently  they  learn  the  alphabet; 
then  the  multiplication  table;  Science  taking  them 
by  one  hand  and  Philosophy  by  the  other  lead  them 
up  to  the  Tree  of  Knowledge,  and  then  the  trouble 
begins.  Their  Intuitive  perceptions  grow  dull. 
They  are  Initiated  Into  the  nebulous  world  of 
doubt,  where  they  echo  the  tempter's  word,  "Yea, 
hath  God  said?"  They  learn  a  few  things  that 
are  so  and  a  great  many  things  that  are  not  so. 
Their  visions  cease.  Faith  In  the  unseen  and 
eternal  gives  way  to  the  Sciolism  which  says,  "I  will 
accept  only  that  which  I  can  touch  with  my  finger 
tips."     Faith  says  farewell!     The  lights  go  out. 

Great  God,  I'd  rather  be 

A  pagan  suckled   in  a  creed   outworn; 
So  might  I,  standing  on  this  pleasant  lea, 

Have  glimpses  that  would  make  me  less  forlorn, 
Catch  sight  of  Proteus  rising  from  the  sea 

And  hear  old  Triton  blow  his  wreathed  horn ! 

As  between  knowing  and  believing,  the  latter  is 
much  more  essential  to  the  joy  of  living. 

In  fact,  the  things  which  we  know  by  the  evi- 
dence of  the  physical  senses  are  comparatively  few 
and  relatively  unimportant.  I  do  not  know  that 
the  sun  will  rise  to-morrow  morning,  but  I  take 
great  comfort  in  believing  it.    I  do  not  know  that 


134  The  Cloister  Book 

the  bank  where  my  funds  are  deposited  Is  safe,  but 
I  should  be  unable  to  sleep  If  I  did  not  believe  It. 
We  do  not  know  that  the  beams  which  support  the 
church  roof  are  secure,  but  there  would  be  a  panic 
In  the  congregation  If  we  did  not  believe  It.  We  do 
not  know  that  our  President  Is  an  honest  man,  but 
the  whole  country  would  be  up  In  arms  If  we  did 
not  believe  It. 

The  great  body  of  facts  which  we  possess  come 
to  us,  not  by  knowledge  but  by  faith.  And  they 
are  none  the  less  substantial  and  trustworthy  on  that 
account.  For  faith  Is  substance,  and  It  Is  founded 
on  evidence;  only  It  Is  "the  substance  of  things 
hoped  for  and  the  evidence  of  things  not  seen." 

So  as  we  Increase  In  knowledge,  let  us  take  heed 
that  we  do  not  belittle  the  supreme  Importance  of 
faith. 

"A  little  knowledge  Is  a  dangerous  thing,"  be- 
cause of  the  danger  of  growing  wise  In  our  own 
conceit.  But  a  little  faith,  though  It  be  even  as  a 
grain  of  mustard  seed,  has  In  It  the  possibility  of 
great  things.  So  says  Paul,  "Where  is  the  wise? 
where  Is  the  scribe?  where  Is  the  disputer  of  this 
world?  God  hath  chosen  the  foolish  things  of  the 
world  to  confound  the  wise;  and  God  hath  chosen 
the  weak  things  of  the  world  to  confound  the  things 
which  are  mighty;  and  base  things  of  the  world  and 
things  which  are  despised  hath  God  chosen,  yea, 
and  things  which  are  not,  to  bring  to  naught  things 
that  are,  that  no  flesh  should  glory  in  his  pres- 


A  Simple  Believer  135 

II.  Let  it  be  observed  again  that  little  Rlioda 
was  a  genuine  believer.  There  are  a  number  of 
reasons  for  saying  so. 

First,  ''she  ran  in  and  told  how  Peter  stood  be- 
fore the  gate."  We  may  Imagine  her  clapping  her 
hands  as  she  told  the  good  news.  Enthusiasm  is  a 
primal  test  of  earnestness,  and  particularly  in  relig- 
ious things. 

The  word  "enthusiasm"  is  from  en  Theos, 
meaning,  "God  in  us."  An  enthusiast,  then,  is  a 
God-filled  man.  The  people  w^ho  are  thus  di- 
vinely possessed  do  not  loiter  on  their  way.  They 
run  because  they  are  in  earnest.  Elijah  ran  all  the 
way  from  Carmel  to  Jezreel  because,  having  seen 
a  cloud  in  the  heavens  like  a  man's  hand,  he  bore 
the  tidings  of  approaching  rain.  The  women  who 
went  early  to  the  sepulcher  in  Joseph's  garden  and 
found  it  empty,  ran  to  announce  that  life  and  im- 
mortality were  brought  to  light.  We  dawdle 
when  there  is  nothing  doing;  w^e  run  when  we  are 
on  the  King's  business. 

Jnd  second,  we  are  given  to  understand  that 
Rhoda's  faith  was  genuine  by  the  fact  that  the 
disciples  called  her  ''mad^  They  thought  the 
dear  child  out  of  her  senses. 

Be  careful,  friends,  how  you  indulge  in  religious 
enthusiasm!  You  may  be  in  blood  earnest  about 
anything  else,  but  if  you  quicken  your  step  in  the 
discharge  of  religious  duty,  somebody  will  be  sure 
to  say  that  you  have  lost  your  balance. 

Not  long  ago  a  literary  man  went  South,  to  write 


136  The  Cloister  Book 

up  the  customs  of  the  colored  people.  He  attended 
one  of  their  barbecues,  where  they  sang  plantation 
melodies  and  danced  and  made  merry  all  night; 
and  he  pronounced  that  a  fine  illustration  of  emo- 
tional aesthetics.  Then  he  went  to  one  of  their 
camp  meetings,  where  they  spent  the  night  in 
preaching,  teUIng  their  religious  experience,  and 
singing  "Swing  low,  sweet  chariot,  coming  for  to 
carry  me  home,"  and  "Steal  away  to  Jesus" ;  and 
that  seemed  to  him  a  sort  of  phrenltis  or  hysteria, 
a  remnant  of  their  primitive  Voodooism! 

Is  it  not  singular  that  a  man  can  invest  all  his 
time  and  energy  and  earthly  possessions  in  a  busi- 
ness enterprise,  such  as  the  making  of  an  aeroplane, 
adventuring  his  life  in  a  vain  effort  to  prove  its 
success,  and  receive  nothing  but  adulations  for  it; 
when  a  measure  of  such  earnestness  in  the  things, 
of  religion  makes  him  a  harebrained  victim  of 
religious  fanaticism?  No  doubt  Festus  had  heard 
approvingly  many  an  orator  discourse  In  glowing 
terms  on  Roman  politics;  but  when.  In  the  audi- 
ence room  at  Cassarea,  one  of  the  apostles  lost  him- 
self in  the  earnest  presentation  of  salvation 
through  Christ,  he  cried  with  a  loud  voice,  "Paul, 
thou  art  beside  thyself !  Much  learning  doth  make 
thee  mad!" 

The  third  reason  for  holding  that  Rhoda's  faith 
was  genuine,  is  the  fact  that  epithets  could  not 
rebuff  her.  "She  constantly  affirmed  that  it  was 
even  so."  She  had  the  courage  of  her  convictions 
and  declined  to  be  laughed  out  of  court.    So  Peter 


A  Simple  Believer  137 

himself  on  one  occasion,  when  forbidden  to  speak 
In  the  name  of  Jesus,  answered,  "Whether  It  be 
right  In  the  sight  of  God  to  hearken  unto  you  more 
than  unto  God,  judge  ye;  for  we  cannot  but  speak 
the  things  which  we  have  seen  and  heard."  (Acts 
4:19.) 

Oh,  for  the  enthusiasm  that  holds  fast  and  speaks 
out!  If  the  things  which  we  as  Christians  profess 
to  believe  are  true  at  all,  they  are  awfully  true. 
And  If  the  work  that  we  are  trying  to  do  Is  not  a 
transparent  fraud,  It  Is  the  most  Important  busi- 
ness that  any  man  can  engage  In.  We  are  called  to 
the  Life-saving  Service;  to  pluck  men  from  danger 
"as  brands  from  the  burning"  and  bring  them  to 
Christ,  without  whom  there  Is  no  possibility  of 
spiritual  life.  We  are  called  to  tear  down  the 
strongholds  of  Iniquity  and  build  up  the  kingdom 
of  truth  and  righteousness  and  thus  to  hasten  the 
coming  of  the  Golden  Age. 

Men  and  women  of  Christ,  let  us  arouse  our- 
selves to  some  commensurate  sense  of  the  Impor- 
tance of  our  work!  Let  us  run  like  Rhoda;  let  us 
refuse  to  be  silenced  by  the  adverse  criticisms  of  the 
children  In  the  market-place.  Let  us  so  believe  the 
gospel  that  we  shall  be  ready  to  "constantly  af- 
firm" that  It  Is  true.  Oh,  for  the  enthusiasm  of  God- 
filled  men !  For  Is  It  not  time  that  we  no  longer 
live  but  Christ  llveth  In  us?  And  this  Is  the  Christ 
who  was  said  to  be  beside  himself  by  reason  of  his 
earnestness,  and  who  had  said  of  himself  prophet- 
ically, "The  zeal  of  thy  house  hath  eaten  me  up!" 


138  The  Cloister  Book 

III.  Further  still,  Rhoda  was  a  happy  believer. 
It  Is  written  of  her,  "She  opened  not  the  gate  for 
gladness."  Dear  absent-minded  child,  it  made  her 
so  happy  to  think  that  their  prayers  were  answered 
that  she  left  Peter  standing  without,  until  recover- 
ing herself  she  returned  and  opened  unto  him. 

It  Is  a  common  mistake,  and  one  that  young 
people  particularly  are  likely  to  make,  to  suppose 
that  true  religion  deprives  us  of  any  of  the  real 
pleasures  of  life.  No  one  is  asked  to  give  up  any- 
thing for  Chrlst^s  sake  except  what  is  tinctured 
with  sin;  and  surely  no  right-thinking  man  or 
woman,  whether  a  Christian  or  not,  should  care 
to  continue  in  any  sinful  Indulgence.  All  the  joys 
that  belong  to  a  normal  life  are  open  to  the  follow- 
ers of  Christ;  and,  in  addition  to  these,  the  un- 
speakable hope  of  heaven  and  eternal  bliss. 

I  have  heard  of  a  young  man  who  on  making 
the  purchase  of  his  first  silk  hat,  asked  for  a  crepe 
band.  "How  wide?"  asked  the  merchant.  "Is 
your  mother  dead,  or  who?"  The  youth  an- 
swered, "Nobody  is  dead;  but  crepe  bands  are  in 
fashion;  and  I  thought  one  would  look  well."  A 
hundred  years  ago  or  more  an  unbelieving  poet 
said  of  Christians, 

They  wear   long   faces  just   as   If   their   Maker, 
The  Lord  of  Glory,  were  an  undertaker. 

To  go  into  the  Christian  life  with  the  impression 
that  crepe  bands  are  in  fashion  is  a  great  mistake. 
The  command  is,  "Rejoice  In  the  Lord  alway;  and 


A  Simple  Believer  139 

again  I  say,  Rejoice."  Why  should  not  Chris- 
tians live  a  happy  life?  Why  should  they  go  with 
their  heads  hanging  down  like  a  bulrush,  when  they 
profess  to  believe  that  their  sins  are  forgiven  and 
that  they  are  going  on  to  Heaven  under  a  rainbow 
arch  of  promise?  No,  here  is  their  song,  "Bless 
the  Lord,  O  my  soul;  and  all  that  is  within  me, 
bless  his  holy  name !" 

It  is  not  religion  that  makes  men  miserable  but 
unbelief.  Doubt  clips  our  wings,  so  that,  like 
crippled  doves,  we  flutter  near  the  earth.  Doubt 
breaks  the  arrows  of  our  prayers,  so  that  they  can- 
not cleave  the  skies.  Doubt  dulls  our  eyes  to 
visions  of  heavenly  things  and  deadens  our  hearts 
to  deep  im.pressions  of  the  Father's  love.  Doubt 
rends  our  harp-strings  and  turns  our  Hallelujahs 
to  Misereres.  It  is  faith  that  enables  us  to  sing 
and  make  melody  in  our  hearts  unto  God. 

The  youth  who,  having  squandered  his  sub- 
stance in  riotous  living  in  the  far  country,  started 
home  but  hesitated  while  yet  afar  off,  saying  within 
himself,  "Yonder  is  my  father's  house;  there  is 
plenty  and  to  spare,  but  alas,  it's  no  place  for  a 
beggar  like  me.  My  patrimony  is  gone  and  the 
glory  of  my  youth  worn  off !  No,  no,  there  is  no 
welcome  for  me !"  w^as  plunged  in  the  depths  of 
despair  by  doubt  of  his  father's  love.  But  when 
he  sat  at  the  table  in  his  father's  house,  wearing  the 
best  robe,  with  a  ring  on  his  finger  and  shoes  on  his 
feet,  life  and  laughter  and  merry-making  all  about 
him,  at  home,  his  heart  was  light  because  his  doubt 


140  The  Cloister  Book 

was  gone.  Faith  had  taken  the  place  of  unbelief 
and  joy  the  place  of  despair  because  he  realized 
that  his  father  loved  him. 

In  a  letter  of  Sydney  Smith's,  addressed  to  a 
lady  who  had  asked  him  for  a  recipe  for  happi- 
ness, he  wrote,  "Let  there  be  a  fire  on  your  open 
hearth,  a  kettle  singing  on  your  hob,  a  box  of 
sweetmeats  on  the  mantel,  and  then  give  yourself 
to  pleasant  thoughts."  Wise  counsel,  Indeed;  and 
all  these  things  are  ours.  The  fire  Is  kindled  on 
our  open  hearth.  The  kettle  sings  on  the  hob,  for 
all  the  simple  things  of  life  make  music  to  those 
who  are  living  a  holy  life.  The  box  of  sweetmeats 
is  on  our  mantel;  for  what  can  be  sweeter  than  the 
promises  which  our  Lord  has  opened  to  us?  And 
pleasant  thoughts  also  are  ours;  sweet  memories 
of  the  past,  since  all  our  sins  are  pardoned,  and 
sweeter  hopes  for  the  future,  because  all  God's 
angels  beckon  us  to  the  eternal  life.  "Eye  hath 
not  seen  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man  the  things  which  God  hath  pre- 
pared for  them  that  love  him!" 

Blessings  on  the  little  maid  who  has  taught  us 
such  lessons  as  these!  Her  name,  Rhoda,  Is  our 
English  "Rose."  How  does  the  rose  fulfill  the 
purpose  of  Its  life?  It  takes  the  gifts  of  God  and 
asks  no  questions.  It  receives  the  air,  the  sun- 
shine and  the  benignant  factors  of  the  soil,  assim- 
ilates them  and  translates  them  Into  beauty  of 
form  and  color;  and  then,  opening  itself  heaven- 
ward, it  exhales  the  fragrance  of  gratitude  to  God. 


A  Simple  Believer  141 

So  may  we  be  led  In  the  pathway  of  a  simple  and 
happy  faith,  to  the  end  that  our  lives  may  be  "all 
sunshine  In  the  sweetness  of  our  Lord." 

8.  PRAYER 

Lord,  I  believe;  help  thou  mine  unbelief. 
Teach  me  to  pray  with  faith,  trusting  im- 
plicitly in  thee.  Help  me  to  receive  thine  ex- 
ceeding great  and  precious  promises  with  a 
confidence  corresponding  to  the  love  that 
gave  them,  for  Jesus'  sake.    Amen. 

9.  HYMN:     "Arise,   my  soul,   arise;  shake   off 

thy  guilty  fears.'' 

10.  BENEDICTION 

Grace,  mercy  and  peace  be  with  thee. 
Amen. 


TWELFTH  SERVICE 

The  Hill  Difficulty 

1.  INVOCATION 

y THANK  thee,  O  Lord,  for  the  call  to  wor- 
ship. Let  this  place  be  to  me  like  the 
heights  of  Bethel,  where  thou  so  wondrously 
didst  manifest  thy  presence  and  power  to 
bless ;  for  Jesus'  sake.     Amen. 

2.  HYMN:   "God  is  the  refuge  of  his  saints." 

3.  SCRIPTURE  LESSON 

Deut.  1 :  20-40. 
Acts  9:1-22. 

4.  PRAYER 

All  praise  to  thee,  God  of  light  and  power 
and  grace,  for  thy  tender  mercies.  Thou 
hast  not  dealt  with  me  after  my  sins.  Hadst 
thou  laid  to  my  life  the  plumb-line  of  thy  jus- 
tice I  should  not  now  be  in  the  land  of  the 
living,  much  less  at  this  altar  of  praise.  But 
thy  mercy  endureth  forever.  Great  are  my 
sins  and  manifold  my  transgressions,  but 
greater  is  thy  loving  kindness.  As  far  as  the 
East  is  from  the  West  so  far,  for  Jesus'  sake, 
hast  thou  removed  my  transgressions  from  me. 
Help  me  to  show  my  gratitude  in  thanks- 


The  Hill  Difficulty  143 

living  as  well  as  In  thanksgiving.  May  none 
of  my  powers  of  body  or  mind,  none  of  my 
possessions,  none  of  my  time  be  withheld  from 
thee.  Take  me,  Lord,  take  all  that  I  am  and 
have ;  use  me  to  thy  glory  and  wear  me  out  for 
thee.  Give  me  more  and  more  the  mind  of 
consecration  that  was  In  Christ  Jesus.  Save 
me  from  myself;  for  my  meaner  self  Is  In- 
deed my  worst  enemy.  Deliver  me  utterly 
from  selfishness.  Enlarge  my  heart.  Keep 
me  thinking  of  others  and  doing  for  others 
all  the  while.  Comfort  the  sorrowing; 
strengthen  the  weak;  give  dying  grace  to  those 
who  are  this  day  passing  from  time  Into 
eternity.  Turn  the  minds  of  the  thoughtless 
to  serious  things.  Give  power  to  thy  word 
wherever  It  Is  preached  to-day;  power  to  save 
sinners  and  sanctify  saints.  Speed  the  gospel 
on  Its  way  to  the  uttermost  parts  of  the  earth; 
and  hasten  thy  coming  to  reign  on  earth  as 
now  thou  relgnest  in  heaven ;  for  thy  Name's 
sake.     Amen. 

5.  HYMN:    "Come,  thou  Fount  of  every  bless- 

ing." 

6.  OFFERING 

7.  THE  SERMON 

The  Hill  Difficulty 

"Now,   therefore,   give   me   this   mountain." 
(Josh.  14:  12.) 


144  The  Cloister  Book 

The  year  that  followed  the  Exodus  was  a  won- 
derful one  for  the  Children  of  Israel.  It  was 
spent  at  the  foot  of  Mount  Sinai,  where  measures 
were  taken  to  organize  them  into  a  Theocratic 
Commonwealth.  It  was  here  that  they  received 
the  Decalogue  and  Levitical  Code,  which  were  in 
the  nature  of  a  Constitution  and  By-laws.  It  was 
here  that  Moses,  as  God's  viceroy,  gathered  about 
him  the  Princes  and  the  forty  Elders,  the  former 
of  whom  constituted  the  Upper  and  the  latter  the 
Lower  House  of  Parliament.  And  It  was  here  that 
an  army  of  probably  not  less  than  half  a  million 
able-bodied  men  was  mustered  and  mobilized  under 
Joshua  as  commander-in-chief.  Thus  In  a  twelve- 
month, the  people  who  had  escaped  from  Egypt  a 
mere  rabble  of  slaves  were  transformed  into  a  well- 
organized  and  formidable  nation. 

They  were  ready  now  for  the  business  In  hand. 
There  was  no  occasion  for  tarrying.  The  Land  of 
Promise  was  before  them;  and  they  were  in  a 
position  to  enter  forthwith  and  take  possession  of 
It.  The  order  to  advance  was  given  accordingly; 
but  the  people  had  misgivings.  It  was  natural  that 
they  should  wish  to  Lnow  something  about  the 
terra  incognita;  hence  the  appointment  of  twelve 
spies  to  go  over  and  see  how  the  land  lay. 

I.  At  this  point,  enter  Caleb.  His  first  appear- 
ance Is  as  one  of  the  twelve  spies. 

They  received  their  commission  In  the  following 
terms:  "Get  you  up  this  way  southward,  and  go  up 
Into  the  mountain :  and  see  the  land,  what  It  Is;  and 


The  Hill  Difficulty  145 

the  people  that  dwelleth  therein,  whether  they  be 
strong  or  weak,  few  or  many ;  and  what  cities  they  be 
that  they  dwell  in,  whether  in  tents  or  in  strong- 
holds ;  and  what  the  land  is,  whether  it  be  fat  or  lean, 
whether  there  be  wood  therein  or  not.  And  be  ye  of 
good  courage,  and  bring  of  the  fruit  of  the  land." 

The  men  did  their  work  thoroughly,  traversing 
the  valleys  and  climbing  the  hills,  viewing  the 
oliveyards  and  vineyards  and  skirting  the  slopes  of 
Hebron  where  the  Anakim  dwelt. 

On  their  return  they  found  the  people  awaiting 
their  report  with  anxious  impatience.  They  en- 
tered the  camp,  bringing  of  the  abundant  fruit  of 
the  land;  figs,  pomegranates,  a  single  cluster  of 
grapes  from  Eshcol  borne  ''on  a  staff  between  two." 
And  this  is  what  they  had  to  say:  "We  came  unto 
the  land  whither  thou  sentest  us ;  and  surely  it  flow- 
eth  with  milk  and  honey,  and  this  is  the  fruit  of  it. 
Nevertheless"  (Ah,  that  "nevertheless"  has  kept 
many  a  timid  soul  out  of  the  Land  of  Promise !  It 
sounds  the  minor  note  of  unbelief  and  cowardice) 
"the  people  be  strong  and  they  dwell  in  walled  cities ; 
and  we  saw  the  giants,  the  children  of  Anak,  there !" 

Whereupon  there  was  weeping  and  wailing: 
"Would  God  we  had  died  in  Egypt!  Better  the 
toil  in  the  brickyards  with  a  scant  meal  of  lentils 
and  leeks  than  to  fall  into  the  hands  of  the 
Anakim !" 

Then  spoke  Caleb,  "Let  us  go  up  at  once  and 
possess  the  land.  Giants,  forsooth !  There  are  but 
a  handful  in  Hebron;  and  behold  our  army  of 


146  The  Cloister  Book 

valiant  men.  The  Lord  hath  spoken;  his  promise 
is  Yea  and  Amen.  We  be  well  able  to  possess 
the  land;  for  the  Lord  is  with  us !" 

But  the  heart  had  gone  out  of  the  people.  They 
feared  and  trembled  and  refused  to  advance.  Thus 
unbelief  breeds  weakness. 

Our  fears  are  traitors, 

And  make  us  lose  the  good  we  oft  might  win 

By  fearing  to  attempt. 

There  were  some  who  would  have  slain  Caleb 
for  his  earnest  exhortations.  "Stone  him !  Stone 
him!"  they  cried;  and  there  is  no  telling  what 
would  have  happened,  but  for  the  fact  that  just 
then  the  Cloud  appeared  above  the  Tabernacle  of 
the  Congregation  to  signify  that  God  would  speak 
with  the  people.  And  through  Moses  he  delivered 
this  message:  "How  long  will  this  people  provoke 
me?  How  long  will  it  be  ere  they  believe  me? 
Because  they  have  seen  my  glory  and  have  tempted 
me,  surely  they  shall  not  see  the  land  which  I  sware 
unto  their  fathers,  nor  shall  any  of  them  enter  into 
it  but  my  servant  Caleb  who  hath  followed  me 
wholly.  Him  will  I  bring  into  the  land  and  his 
seed  shall  possess  it." 

Then  followed  a  period  of  thirty-nine  years  in 
which  the  Children  of  Israel  wandered  to  and  fro, 
entangled  in  the  wilderness.  The  life  of  Caleb, 
during  those  weary  years,  is  recorded  in  the  single 
sentence,  "He  followed  the  Lord  wholly."  In 
other  words,  he  was  doing  his  duty  and  biding  his 


The  Hill  Difficulty  147 

time.  Not  for  a  moment  did  he  lose  his  confidence 
in  the  promise  of  God.  He  knew  that  if  the  people 
had  been  willing  to  advance  in  pursuance  of  the 
divine  command  they  could  at  once  have  entered  in ; 
but  he  was  not  the  man  to  go  up  and  down  among 
his  neighbors,  saying,  "I  told  you  so."  Nor  was 
he  discontented  or  over-eager  for  action.  He  who 
"follows  the  Lord  wholly,"  knows  how  to  labor 
and  to  wait.  The  promise  is,  "They  that  wait  upon 
the  Lord  shall  renew  their  strength;  they  shall 
mount  up  with  wings  as  eagles ;  they  shall  run  and 
not  be  weary,  and  they  shall  walk  and  not  faint." 
No  doubt  Caleb  would  rather  have  run  to  Canaan ; 
but  if  God  required  him  to  trudge  wearily  with  the 
people,  round  and  round  in  their  entanglement,  he 
would  be  content  to  serve  that  way. 

It  is  related  of  Luther  that,  in  the  darkest  period 
of  the  Reformation,  when  Melanchthon,  a  fellow 
prisoner  with  him  in  the  Castle  at  Erfurt,  com- 
plained that  everything  was  going  wrong,  he  re- 
plied, "Philip,  there  is  a  rare  physical  herb  called 
Patientia,  which  sustains  the  spirit  In  darkness;  and 
thou  art  in  sore  need  of  It." 

It  Is  comparatively  easy,  when  drums  are  beat- 
ing, to  face  death  on  the  thin  red  line  of  battle;  but 
to  do  sentry  duty  on  the  outskirts  of  the  camp, 
alone  and  In  silence,  this  tries  the  soul  of  a  man. 
Yet  he  who  "follows  the  Lord  wholly"  is  ready  thus 
to  stand  and  wait.  An  Important  part  of  his  code 
Is,  "Bide  a  wee,  and  dinna  weary." 

So  Caleb  kept  his  soul  In  patience;  heeding  the 


148  The  Cloister  Book 

ram's  horn  when  It  called  to  the  daily  service  of  the 
Tabernacle,  and  heeding  it  just  as  readily  when  it 
called  to  a  defense  against  the  desert  tribes.  The 
duty  of  each  hour  contented  him. 

He  saw  the  people  dropping  out,  one  by  one, 
until  the  entire  generation  that  had  come  out  of 
Egypt  lay  in  graves  along  the  way.  He  saw  Moses 
climb  to  his  lonely  sepulchre,  and  heard  his  last 
farewell,  *'Lord,  thou  hast  been  our  dwelling  place 
in  all  generations;  from  everlasting  to  everlasting 
thou  art  God !"  And  still  the  faith  of  Caleb  failed 
not;  as  it  is  written,  *'He  that  beheveth  shall  not 
make  haste." 

Then  came  the  crossing  of  the  Jordan,  the  tak- 
ing of  Jericho,  the  driving  out  of  the  native  tribes 
and  the  distribution  of  the  land.  And  for  Caleb 
this  meant  six  years  more  of  waiting  before  he  could 
possess  his  inheritance. 

It  was  no  small  matter  to  parcel  and  apportion 
the  conquered  territory.  No  doubt  there  was  a 
clamorous  competition  for  the  choicest  claims.  The 
rich  valley  of  the  Jordan  was  soon  chosen.  The 
green  pastures  along  the  foot-hills  were  assigned. 
At  length  nothing  was  left  but  Mount  Hebron, 
where  the  giants  dwelt;  and  no  one  dared  take  It. 
Still  not  a  word  of  Caleb.  What  was  he  doing? 
He  was  holding  his  peace;  biding  his  time;  con- 
taining his  soul  In  patience. 

Oh,  for  patience !  Oh,  for  the  patience  of  unre- 
warded toil,  to  wait  and  believe  that  "he  that 
goeth  forth  and  weepeth,  bearing  precious  seed, 


The  Hill  Difficulty  149 

shall  doubtless  come  again  with  rejoicing,  bringing 
his  sheaves  with  him."  Oh,  for  the  patience  of  un- 
answered prayer;  to  wait  and  faint  not,  to  keep  on 
praying  though  the  heavens  are  as  brass,  to  believe 
in  the  mighty  "shalls"  of  the  promise:  "Ask  and  it 
shall  be  given  you,  seek  and  ye  shall  find,  knock  and 
It  shall  be  opened  unto  you !" 

Now  Caleb  appears  for  the  last  time.  What  Is 
his  request?  A  pension?  His  age  entitles  him  to 
It.  A  position  of  honor  In  the  public  service? 
His  character  gives  an  assurance  that  he  would 
efficiently  fill  it.  He  speaks :  ''I  am  this  day  four- 
score and  five  years  old;  yet  I  am  as  strong  as  I  was 
in  the  day  that  Moses  sent  me.  As  my  strength 
was  then,  even  so  is  my  strength  now,  for  war,  both 
to  go  out  and  to  come  in.  Now  therefore  give  me 
this  mountain,  whereof  the  Lord  spake  in  that  day. 
The  Anakim  are  there;  but  the  Lord  Is  with  me 
and  I  shall  be  able  to  drive  them  out!" 

It  was  a  strange  and  startling  request.  And 
what  a  tribute  to  the  patience  of  faith!  His 
''therefore"  covered  the  whole  story  of  the  wilder- 
ness. The  fire  had  been  smoldering  In  the  heart  of 
this  man  for  forty-five  years;  and  now  in  sight  of 
the  mountain  it  flamed  up.  All  that  time  he  had 
been  waiting  for  an  opportunity  to  have  at  the 
giants ;  and  now  that  the  hour  had  come,  he  proved 
himself  no  Idle  boaster;  for  the  record  is  that  he 
went  up  to  Hebron  with  his  men,  drove  out  the 
giants  and  took  possession  of  it.  His  faith  won 
out;  and  long  afterward  we  are  Informed  that  his 


150  The  Cloister  Book 

captured  possession  was  still  in  the  hands  of  the 
generations  that  succeeded  him. 

What  is  the  lesson?    The  Secret  of  Success. 

It  is  for  us  to  say  what  our  inheritance  shall  be. 
"A  man  is  the  architect  of  his  own  fortune.'* 
What  shall  we  choose?  An  easy  life?  Shall 
we  follow  Lot  down  to  the  well-watered  plains 
of  the  Jordan  or  climb  the  steep  path  into  the 
hills? 

In  the  common  affairs  of  secular  life  it  is  those 
who  choose  the  upward  path  that  ultimately  have 
the  best  of  it.  The  get-rlch-quick  and  get-rich-easy 
schemes  of  the  market-place  and  in  finance  usually 
come  to  naught;  this  is  the  rule  and  the  rare  ex- 
ceptions simply  prove  it.  There  is  no  "Northwest 
Passage"  to  earthly  immortality;  knowledge  is  for 
those  who  burn  the  midnight  oil,  and  fame  for  such 
as  keep  their  eyes  aloft. 

The  heights  by  great  men  won  and  kept 
Were  not  achieved  by  sudden  flight; 

But  they,  while  their  companions  slept, 
Were  toiling  upward  in  the  night. 

And  truer  still  Is  this  in  the  province  of  spiritual 
things;  as  Jesus  said:  "The  kingdom  of  heaven 
suffereth  violence  and  the  violent  take  it  by  force." 
And  by  this  "kingdom  of  heaven"  we  are  to  un- 
derstand not  merely  the  Canaan  which  is  afar  off 
but  the  kingdom  of  character  and  usefulness  which 
IS  here  and  now. 

The  word  that  came  to  Zerubbabel,  as  he  stood 


The  Hill  Difficulty  151 

among  the  ruins  of  the  temple  which  he  was  com- 
missioned to  rebuild,  is  for  every  earnest  soul, 
"Who  art  thou,  O  great  mountain?  Before 
Zerubbabel  thou  shalt  become  a  plain;  and  he 
shall  bring  forth  the  headstone  thereof  with  shout- 
ings, crying,  Grace,  grace  unto  it!" 

It  is  written  in  the  Pilgrim's  Progress  that  Chris- 
tian, as  he  journeyed,  came  to  a  place  where  three 
roads  met:  one  was  called  Danger,  and  it  led  into 
a  great  wood;  another  was  called  Destruction,  lead- 
ing into  a  wide  field  where  travellers  stumbled  and 
fell  and  rose  no  more;  the  third  was  a  narrow  way 
called  Difficulty,  which  "lay  right  up  the  hill." 
And  Christian,  after  drinking  from  a  hidden 
spring,  chose  the  narrow  way,  clambering  often  on 
his  hands  and  knees  because  of  its  steepness,  but 
saying  as  he  went, 

*'This  hill,  though  high,  I  covet  to  ascend. 
The  difficulty  will  not  me  offend, 
For  I  perceive  the  way  to  life  lies  here. 
Come,  pluck  up  heart!  Let's  neither  faint  nor  fear! 
Better,  though  difficult,  the  right  way  to  go, 
Than  wrong,  though  easy,  where  the  end  is  woe." 

The  high  levels  of  spiritual  attainment  are  for 
those  who  climb  the  upward  path,  fearless  of  lions 
and  Anakim  along  the  way.  Difficulty  is  a  chal- 
lenge to  manhood.  "He  who  battles,"  says  Carlyle, 
"will  be  found  stronger  and  more  expert  than  he 
who  stays  at  home  from  battle,  concealed  among 
the  provision-wagons  or  abiding  by  the  stuff."  The 


152  The  Cloister  Book 

rougher  the  path,  the  stronger  the  appeal  to  faith; 
since  every  spell  of  fainting  stimulates  our  sense  of 
dependence  on  God. 

Once  on  a  time  there  lived  two  men,  as  far  apart 
in  character  as  the  two  poles.  One  of  them  was 
Saul  of  Tarsus.  His  home  was,  as  they  say,  on 
"Easy  Street."  All  the  advantages  of  noble  birth, 
Roman  citizenship  and  a  Hberal  education  were 
his;  and  under  a  rainbow  arch  of  promise  he  faced 
a  future  such  as  probably  no  other  youth  of  his 
time  could  boast  of.  Everything  came  his  way. 
Then  a  thing  happened,  on  the  highway  to  Dam^as- 
cus,  which  changed  the  tenor  of  his  life  and  trans- 
formed Saul  of  Tarsus  into  the  other  man.  He 
forthwith  moved  out  of  "Easy  Street"  and  was 
found  in  the  street  called  "Straight,"  wearing  a 
new  name,  "Paul  the  Apostle."  The  story  of  his 
after  life  is  that  of  an  upward  climb.  He  was  com- 
passed about  by  danger  and  difficulty,  troubled  on 
every  side  yet  not  distressed,  perplexed  but  not  in 
despair,  persecuted  but  not  forsaken,  cast  down  but 
not  destroyed;  still  bravely  trudging  on.  Was 
it  worth  while?  Hear  his  last  word,  "I  have 
fought  a  good  fight,  I  have  finished  my  course,  I 
have  kept  the  faith.  Henceforth  there  is  laid 
up  for  me  a  crown  of  righteousness,  which  the 
Lord,  the  righteous  Judge,  shall  give  me  at  that 
day!" 

Oh,  yes,  it  pays  to  choose  the  road  to  Hebron.  It 
means  all  that  makes  life  worth  living  here,  and  in 
the  time  to  come  hfe  everlasting.    The  end  crowns 


The  Hill  Difficulty  153 

the  work.  "The  North  Wind  makes  Vikings." 
Blessed  Is  the  man  who  takes  heaven  with  the  wind 
in  his  face. 

The  Gospel  of  Christ  is  not  for  weaklings,  but 
for  such  as  aspire  to  the  measure  of  the  fulness  of 
the  stature  of  a  man. 

The  two  ways  of  living  are  clearly  indicated  by 
Christ  himself;  one  Is  the  broad  way  that  leads  to 
the  extinction  of  all  high  purposes  and  noble  aspira- 
tions; the  other  Is  "the  narrow  way  that  leadeth 
unto  life."  And  every  man  must  choose  for  him- 
self. "If  any  man  will  come  after  me,"  he  said, 
"let  him  deny  himself  and  take  up  his  cross  and  fol- 
low me."  To  represent  the  Christian  life  as  a  flow- 
ery path  of  ease  and  indolence  Is  to  take  Issue  with 
Christ  himself.  He,  pointing  to  an  unfinished 
tower,  bade  men  count  the  cost  before  they  begin  to 
build.  He  frankly  likened  his  service  to  a  yoke 
and  a  burden;  but  added,  In  view  of  its  compensa- 
tions In  time  and  eternity,  "My  yoke  is  easy  and 
my  burden  light." 

And  when  he  bade  his  people  choose  the  moun- 
tain path,  he  led  the  way.  "He  points  us  through 
no  darker  rooms  than  he  went  through  before." 
His  journey  was  over  the  Via  Dolorosa;  as  it  is 
written,  he  "for  the  joy  that  was  set  before  him 
endured  the  cross,  despising  the  shame,  and  is  set 
down  at  the  right  hand  of  the  throne  of  God." 

Our  watchword  is  "Follow  !"  He  who  treads  in 
the  footsteps  of  his  Lord,  bearing  his  cross  up  the 
steep  Hills  of  Difficulty,  stimulated  by  that  word 


154  The  Cloister  Book 

"Follow!    Follow!"  ends  his  journey  at  heaven's 
gate  and  enters  into  eternal  life  with  Christ. 

8.  PRAYER 

Give  me,  O  Lord,  a  strong,  brave  heart  for 
service  and  for  suffering.  Stay  by  me,  and  I 
can  do  anything;  leaning  on  thee,  I  can  climb 
the  steepest  Hill  of  Difficulty;  but  if  thou 
leave  me  alone,  I  can  do  nothing.  Abide  with 
me,  therefore;  show  me  thy  face;  speak  to 
me !  And  keep  me  ever  obedient  to  thy  holy 
will :  for  thy  Name's  sake.    Amen. 

9.  HYMN :   "Jesus,  Saviour,  pilot  me." 

10.  BENEDICTION 

Now  may  the  God  of  peace  who  brought 
again  from  the  dead  our  Lord  Jesus  Christ, 
that  great  Shepherd  of  the  sheep,  through  the 
blood  of  the  everlasting  covenant,  make  you 
perfect  in  every  good  work  to  do  his  will, 
through  Jesus  Christ,  to  whom  be  glory  for- 
ever.   Amen. 


THIRTEENTH  SERVICE 
The  Three  Mighties 

1.  INVOCATION 

/^RANT  me,  O  Lord,  a  season  of  commun- 
ion with  thee.  Help  me  to  keep  this 
Sabbath  as  a  day  apart — set  apart  and  hal- 
lowed for  the  uses  of  the  Immortal  soul.  Let 
its  sunset  find  me  a  Sabbath  day's  journey 
nearer  the  perfection  of  life  and  character. 
Come  near  now,  I  beseech  thee,  and  speak 
comfortably  to  me,  for  Jesus'  sake.     Amen. 

2.  HYMN:  "The  morning  light  is  breaking." 

3.  SCRIPTURE  LESSON 

I  Chronicles  2. 

Revelation  2:7,  11,  17,  26-28.     3:5,  12,  21. 

4.  PRAYER 

Have  mercy  upon  me,  O  Lord,  according 
unto  the  multitude  of  thy  tender  mercies;  for 
I  acknowledge  my  sins  and  my  transgressions 
are  ever  before  me.  Blessed  be  thy  name  for 
the  abundant  pardon  which  thou  hast  pro- 
vided in  the  fountain  filled  with  blood.  I 
believe  in  Jesus  Christ;  I  believe  in  his  aton- 
ing death;  and  I  freely  and  fully  accept  for- 
giveness in  his  name.  Let  me  now  rejoice  in 
thee.     Teach  me  the  song  of  thanksgiving 


156  The  Cloister  Book 

that  rises  above  the  confused  noises  of  doubt 
and  worldliness  to  thee  upon  thy  heavenly 
throne.  Glory  and  honor  and  power  and  do- 
minion be  unto  thee,  O  God  of  my  salvation, 
forever  and  ever!  I  praise  thee  and  mag- 
nify thy  name  and  give  thanks  to  thee  for 
thy  great  goodness !  Yea,  Lord,  even  In  my 
sorrows  and  disappointments  I  am  sensible  of 
thy  love.  Thou  hast  never  withheld  thy  com- 
forts when  out  of  the  depths  I  have  called 
unto  thee.  Once  and  again  thou  hast  made 
bare  thine  arm  to  help  me.  Oh,  that  all  men 
would  praise  thee  for  thy  goodness!  Make 
thyself  known  to-day  In  thy  sanctuaries  to 
such  as  have  borne  their  sorrows  and  carried 
their  burdens  In  lonely  pride.  Unveil  the 
glories  of  the  Cross  to  multitudes  of  sinners; 
and  draw  thy  people  Into  closer  communion 
with  thee,  for  the  sake  of  thy  dear  Son  who 
sits  ^'expecting"  until  the  whole  world  shall 
return  to  him.    Amen. 

5.  HYMN:  "Love  divine,   all  love  excelling." 

6.  OFFERING 

7.  THE  SERMON 

The  Three  Mighties 

"These  things  did  these  Three   Mightiest." 
(i  Chron.  11 :  19.) 

Of  the  conspicuous  figures  In  the  Old  Testa- 


The  Three  Mighties  157 

ment,  none  Is  more  popularly  beloved  tRan  David. 
This  Is  due  In  part  to  his  courage.  The  shout- 
ing in  the  valley  of  Elah  as  the  ruddy  stripling 
went  out  to  meet  the  champion  of  Phlllstia  has 
sounded  his  fame  through  the  ages. 

Then,  too,  David  was  an  amiable  man.  An  old 
proverb  runs,  *'He  that  would  have  friends  must 
show  himself  friendly."  This  man  had  a  way  of 
attaching  others  to  him.  In  his  exile  among  the 
mountains,  though  *'hunted  like  a  partridge,"  he 
did  not  lack  adherents.  One  and  another  came 
with  vows  of  loyalty  until  he  had  a  body-guard  of 
not  less  than  six  hundred,  who  were  called 
GIbborIm  or  "Mighties."  These  were  di- 
vided into  bands  of  thirty,  each  commanded  by 
a  captain  of  distinguished  valor.  The  thirty 
companies,  in  turn,  were  organized  into  three 
regiments,  which  were  officered  by  "the  Three 
Mightiest." 

The  first  of  these,  Jashobeam,  had  won  his 
honors  like  a  savage  chief  who  carves  three  hun* 
dred  notches  on  the  handle  of  his  spear. 

The  second,  Eleazar,  had  stood  by  David's  side 
in  opposing  an  attack  of  the  Philistines  until  "his 
hand  clave  unto  the  hilt  of  his  sword,"  stiffened 
there  by  the  fervor  of  his  zeal. 

The  third  had  defended  himself  in  a  field  of  len- 
tiles,  solitary  and  alone,  until  the  ground  was  cov- 
ered with  his  foes.  Brave  men  all!  And  braver 
than  all  was  David  himself. 

He  was,  moreover,  a  tender-hearted  man.     It 


158  The  Cloister  Book 

is  usually  the  case  that  "the  bravest  are  the  ten- 
derest,  the  loving  are  the  daring." 

In  his  life  amid  the  luxuries  of  the  palace  he  had 
not  forgotten  his  old  home  at  Bethlehem.  He 
could  see  it  now,  twenty-five  miles  away  from  his 
camp  among  the  hills — the  old  home  and  the  fields 
where  he  had  watched  his  flock. 

David  was  homesick!  He  longed  for  a  drink 
of  water  from  the  well  beside  the  gate.  Have  you 
never  felt  that  way?  Has  your  pulse  never 
throbbed  to  this  tune  ? 

How  dear  to  my  heart  are  the  scenes  of  my  childhood 

When  fond  recollection  presents  them  to  view! 
The  orchard,  the  meadow,  the  deep  tangled  wlldwood, 

And  every  loved  spot  which  my  infancy  knew; 
The  w^ide-spreading  pond  and  the  mill  which  stood  by  It ; 

The  bridge  and  the  rock  where  the  cataract  fell; 
The  cot  of  my  father,  the  dairy-house  nigh  it. 

And  e'en  the  rude  bucket  which  hung  in  the  well; 
The  old  oaken  bucket,  the  iron-bound  bucket, 

The  moss-covered  bucket  which  hung  in  the  well. 

Then  the  memorable  exploit.  One  of  the 
Three  MIghtles  overheard  his  captain's  wish  and 
straightway  called  his  comrades.  They  were  de- 
voted to  their  captain,  "swift  to  the  thought  or 
wish  divined,  swift  to  the  sigh  o'erheard."  That 
night  they  "brake  through  the  host  of  Philistines," 
reached  the  well  beside  the  gate  and  were  back 
again  before  the  morning,  out  of  breath,  dusty, 
with  red-stained  swords,  but  w^Ith  the  water-skin 
full.     A   drink   for  their  captain!     Well   done  I 


The  Three  Mighties  159 

Here  was  a  golden  deed  to  tell  beside  the  camp 
fires:  and  here  Is  a  lesson  for  us. 

I  enter  a  plea  for  Heroism  in  the  Christian 
life. 

We  are  followers  of  great  David's  greater  Son. 
Did  the  Three  Mightiest  love  their  captain? 
Much  more  shall  we  who  follow  the  Hero  of  all 
heroes,  the  Captain  of  our  salvation.  We  are  his 
militant  host;  we  are  his  "Mighties."  And  hero- 
ism is  born  of  love.  "Ye  that  are  men  now  serve 
him !"  Blessed  are  all  who  stand  in  the  ranks  of 
the  Six  Hundred;  more  blessed  they  who  attain  to 
the  ranks  of  the  Thirty;  but  what  shall  be  said  of 
those  who  attain  to  a  place  among  the  Three? 

But  is  heroism  possible  in  the  Christian  life  In 
these  days?  Not  the  heroism  of  martial  deeds. 
That,  let  us  be  thankful,  is  made  next  to  Impossi- 
ble by  the  apparently  near  approach  of  the  truce 
of  God.  Our  Captain,  Shlloh,  the  Prince  of 
Peace,  wants  no  wars.  His  word  is,  "Put  up  thy 
sword  into  the  sheath." 

Nor  are  we  likely  to  perform  such  golden  deeds 
as  were  wrought  by  the  martyrs  of  long  ago. 
Blessed  be  the  memory  of  the  Vaudols,  the  Hugue- 
nots, the  Puritans,  the  "Beggars  of  Holland." 
Blessed  be  the  memory  of  Stephen,  who  shrank  not 
when  "glory  smote  him  in  the  face";  of  Polycarp, 
who  "played  the  man  in  the  flames";  of  John 
Huss,  who  went  smiling  to  the  stake,  "crowned 
with  a  yellow  cap  covered  with  black  devils,"  and 
of  all  that  noble  army  of  whom  we  sing, 


i6o  The  Cloister  Book 

They  faced  the  tyrant's  brandished  steel, 

The  Ifon's  gory  mane; 
They  bowed  their  necks  the  death  to  feel ; 

Who  follows  in  their  train? 

But  can  we  "follow  in  their  train"?  Can  one 
be  heroic  In  these  piping  times  of  peace?  Yes, 
more  than  ever,  though  In  different  ways.  The 
service  chevron  may  still  be  ours  If  we  care  to  win 
it. 

I.  One  may  be  Heroic  in  Devotion  to  Truth. 

There  Is  such  a  thing  as  truth.  Do  you  believe 
that?  The  tendency  of  our  time  is  to  reduce  truth 
to  what  Rltschl  calls  a  "value  judgment."  This 
destroys  Its  objective  reality  in  toto;  and,  if  fol- 
lowed to  Its  logical  conclusion,  lines  us  up  with 
Pilate  who,  with  a  lifting  of  his  eyebrows,  asked 
sarcastically,  "What  Is  truth?" 

But  there  are  some  things  which  are  essentially 
true  without  reference  to  personal  opinion  or  to 
their  specific  value  to  us.  There  are  some  things 
which  are  unchangeably  and  eternally  true.  If 
Jesus  Christ  rose  from  the  dead,  his  resurrection  Is 
an  outstanding  historical  fact,  without  regard  to 
what  your  "value  judgment"  of  his  resurrection 
may  be.  We  are  Informed  by  scientists  that  the 
discovery  of  radium  has  played  havoc  with  their 
theory  of  matter.  So  be  It.  All  their  theories 
may  go,  but  matter  remains.  Facts  are  Immortal. 
Our  views  of  truth  may  change,  but  truth  Itself 
abides  more  Impregnable  than  the  foundations  of 
the  everlasting  hills. 


The  Three  Mighties  i6i 

But  where  shall  we  find  It?  "The  depth  saith, 
It  Is  not  In  me,  and  the  sea  saith,  It  Is  not  with  me. 
Whence  then  cometh  truth  and  where  Is  the  place 
of  It?" 

Those  who  call  themselves  Christians  cannot  be 
perplexed  on  this  wise;  because,  as  "disciples"  of 
Christ,  they  Inquire  of  him;  and  his  word  Is  an  end 
of  controversy.  Truth  has  Its  center  In  God;  Its 
emanations  are  from  Christ  who  "dwelleth  In  the 
bosom  of  the  Father"  and,  according  to  his  coun- 
sel, from  the  Scriptures  as  the  Word  of  God. 

What  then  ?  Here  Is  our  opportunity  for  hero- 
Ism.  Once  having  learned  the  truth  from  the  lips 
of  our  Teacher,  It  behooves  us  to  stand  for  It.  Sto 
pro  veritate! 

We  are  bound  to  keep  ourselves  open  to  convic- 
tion, ever  ready  to  "ring  out  the  old,  ring  In  the 
new,"  providing  that  In  ringing  out  the  old  we  ring 
In  the  true.  And  for  us  the  truth  Is  always  and 
ultimately  what  Christ  says.  We  have  no  alterna- 
tive but  to  contend  for  this.  We  cannot  compro- 
mise, we  cannot  hesitate,  we  cannot  swerve  an 
hair's  breadth.  The  word  for  every  sincere  Chris- 
tian Is  that  of  Luther,  "Here  I  stand;  I  cannot 
otherwise.     God  help  me!" 

II.  There  is  room  for  Heroism  also  in  Devo- 
tion to  Principle. 

And  moral  principle  Is  a  fact.  The  difference 
between  right  and  wrong  Is  grounded  In  human 
nature  by  virtue  of  our  having  been  created  In  the 
likeness  of  God. 


i62  The  Cloister  Book 

We  are  hearing,  just  now,  a  good  deal  about 
Pragmatism.  The  word  is  from  pragma,  mean- 
ing ^'business.'*  The  temptation  of  our  time  is  to 
turn  aside  from  a  deep-grounded  regard  for  the 
things  which  are  fundamentally  right  to  those 
which  make  for  personal  advantage.  But  moral 
principle  goes  deeper :  it  Is  grounded  in  eternal  laws. 

The  things  which  are  essentially  right  or  wrong 
can,  therefore,  never  change.  Murder  is  as  wrong 
to-day  as  it  was  when  Cain  killed  Abel.  If  it  was 
wrong  for  Jacob  to  steal  the  birthright  of  his 
brother  Esau,  then  dishonesty  is  wrong  now  and 
everlastingly.  If  it  was  wrong  for  David  to  covet 
Uriah's  wife  and  to  appropriate  her,  then  no 
change  In  social  theories  can  ever  make  it  right  to 
Intrude  upon  the  pure  sanctities  of  domestic  life. 

But  where  shall  wx  find  the  ultimate  source  and 
standard  of  these  convictions?  It  is  vain  to  look 
within,  since  reason  and  conscience  fluctuate  and 
speak  a  various  tongue.  It  Is  vain  to  look  without, 
since  custom  and  conventionalism  cannot  lead  us 
beyond  "doing  as  others  do."  It  remains  only  to 
look  up.  And  this  is  precisely  what  we  are  bound 
to  do,  as  disciples  of  Christ.  We  look  up  Into  the 
face  of  our  Teacher,  who  lays  down  general  prin- 
ciples and  directs  us,  for  further  Information,  to 
search  the  Word  of  God.  Here,  In  the  teaching  of 
Christ,  Is  our  standard  and  touchstone  of  rightness 
or  "righteousness."  The  final  question  at  all  the 
crossroads  of  right  and  wrong,  for  those  who  fol- 
low Christ,  Is,  "What  will  please  Him?" 


The  Three  Mighties  163 

And  having  found  that  out,  we  are  under  bonds 
to  stand  for  It.  The  moral  precepts  of  Christ  are 
worth  living  and  dying  for.  Do  right,  O  Chris- 
tian, at  any  cost !  Do  right  though  the  heavens 
fall!  Do  right  under  all  circumstances,  as  God 
has  given  you  to  see  the  right !  Custom  and  fash- 
Ion  go  for  naught.  It  matters  not  what  others 
think  or  what  others  do;  the  Christian  must  brace 
himself  against  his  convictions  and  let  the  crowd 
sweep  by. 

In  the  records  of  the  early  Church  there  Is  men- 
tion of  a  young  girl  who  was  condemned  to  death 
for  her  devotion  to  Christ.  On  the  way  to  the 
Colosseum,  as  the  procession  passed  the  temple  of 
Cybele,  a  flower  was  placed  In  the  maiden's  hand 
and  she  was  told  that.  If  she  would  cast  that  Into 
the  lap  of  the  goddess,  she  should  live.  What 
would  you  have  done?  She  lifted  her  eyes  In 
prayer,  received  the  strength  she  needed  and  went 
on  to  die.  Such  heroism  Is  as  possible  to-day  as 
ever.     Are  you,  as  a  Christian,  equal  to  It? 

III.  And  Heroism  is  possible  also  in  Devotion 
to  Duty. 

There  Is  such  a  thing  as  duty.  It  is  a  rudl- 
mental,  unchangeable,  eternal  fact.  Duty  Is  that 
which  Is  "due"  to  God  and  to  our  fellow-men. 

The  utilitarianism  which  Is  so  prevalent  in  our 
time  leaves  God  practically  out  of  the  reckoning. 
It  defines  duty  to  be  that  which  Is  of  use  In  accom- 
plishing ''the  greatest  good  of  the  greatest  num- 
ber."    It  recognizes  our  obligation  to  those  about 


164  The  Cloister  Book 

us,  but  falls  to  recognize  Its  ultimate  source  In  ob- 
ligation to  God.  But,  Inasmuch  as  we  are  debtors 
to  him  for  the  very  breath  In  our  nostrils,  how 
shall  any  honest  man  or  woman  Ignore  It? 

This  sense  of  final  obligation  to  the  Father  of 
being  and  Author  of  grace  lies  back  of  all  those 
specific  duties  which  constitute  a  useful  life.  These 
cannot  be  affected  by  the  vicissitudes  of  time. 
Does  not  progress  change  them?  Only  as  it  en- 
larges the  sphere  of  usefulness.  Our  duties  are 
the  same;  but  privileges  are  multiplied  and  oppor- 
tunities enlarged,  and  thus,  all  the  while,  a  deeper 
emphasis  is  being  placed  on  personal  responsibility. 

And  as  Christians  we  are  clearly  advised  re- 
specting these  duties  and  obligations.  Christ  Is 
our  Teacher  and  Lord.  In  our  communion  with 
him  and  in  our  study  of  the  Scriptures  we  have  a 
plain  answer  to  the  question,  "What  wilt  thou 
have  me  to  do?"  The  First  Commandment,  as 
laid  down  In  our  Instructions,  is,  "Thou  shalt  love 
the  Lord  thy  God" ;  and  the  Second  Is  like  unto  It, 
"Thou  shalt  love  thy  neighbor  as  thyself";  and 
in  these  two  Commandments  center  all  the  details 
and  particulars  of  duty  as  we  understand  It. 

And  here,  again,  Is  the  opportunity  for  golden 
deeds.  "Whatsoever  he  saith  unto  you,  do  it!" 
Get  busy  for  Christ!  "Work,  for  the  night  Is 
coming!"  There  Is  no  room  for  idling  or  dawdling 
in  a  Christian's  life;  room  only  for  zeal  and  en- 
thusiasm. The  tempter  says,  "Take  thine  ease"; 
Christ    says,    "Thrust    In   thy    sickle    and    reap." 


The  Three  Mighties  165 

Heed  the  ethical  Imperative.  There  Is  only  one 
greater  word  than  "Ought"  In  this  world  and  that 
is  "God."  Joseph  Cook  says,  "Sum  up  the  globes 
as  so  much  silver,  and  the  suns  as  so  much  gold; 
and  cast  the  host  of  heaven  as  diamonds  on  a  neck- 
lace Into  one  scale;  and  If  there  Is  not  In  It  one 
part  of  the  word  Ought — if  Ought  is  absent  from 
the  one  scale  and  present  in  the  other — up  will  go 
your  scale  laden  with  the  universe  as  a  crackHng 
paper  scroll  is  carried  aloft  In  a  conflagration  as- 
cending toward  the  stars." 

The  story  of  the  heroism  of  "the  Three  Mighti- 
est" has  this  singular  end:  David  would  not  drink 
of  the  water  which  they  brought  from  the  well  of 
Bethlehem,  "but  poured  It  out  to  the  Lord." 
The  bravery  of  these  men  was  too  fine  for  per- 
sonal appropriation;  It  was  fine  enough  to  be  of- 
fered as  a  libation  to  God! 

There  are  many  Mighties  In  our  time,  who  are 
doing  equally  well.  In  standing  for  truth,  for  prin- 
ciple, for  duty:  and  however  they  may  live  un- 
praised  and  die  unwept,  unhonored  and  unsung, 
they  are  seen  and  remembered  of  God. 

One  dared  to  die,  in  a  swift  moment's  space ; 
Fell  in  the  front  of  battle,  laughter  on  his  face. 
Bronze  tells  his  fame  in  every  market-place. 

Another  dared  to  live  the  long  years  through, 
Felt  his  warm  life-blood  ooze,  like  crimson  dew, 
For  duty's  sake;  and  smiled,  and  no  one  knew. 

The  deed  of  the  Three  Mightiest  was  wrought 
in  response  to  the  longing  of  David  for  a  drink  of 


i66  The  Cloister  Book 

water  from  the  old  well.  In  the  passion  of  Christ 
there  was  a  singular  parallel  to  that  desire.  In 
the  climax  of  his  anguish  he  cried,  "I  thirst.'' 
What  an  appeal  to  the  followers  of  Jesus  is  in  that 
cry\  He  thirsts  to  see  a  deeper  and  more  earnest 
life  In  us.  He  thirsts  for  the  salvation  of  the  chil- 
dren of  men.  He  thirsts  for  the  deliverance  of 
the  world  from  sin.  Where  now  are  the  Mightles, 
who  will  break  through  and  bring  a  drink  of  water 
to  those  thirsty  lips?  The  appeal  is  to  all  that  is 
noblest  in  us.  And  the  heroism  which  answers 
that  appeal  Is  the  best  that  is  possible  for  man  and 
worthiest  to  be  poured  out  as  a  libation  before 
God. 

8.  PRAYER 

Make  me  loyal  to  my  convictions,  O  Lord. 
Impress  me  with  the  fact  that  truth  and 
righteousness  and  deeds  nobly  done  for 
Jesus'  sake  are  the  eternally  enduring  things. 
Make  me  rich  In  these,  however  I  may  lack 
the  things  that  perish  with  the  using.  Give 
me  somewhat  of  the  clear  vision  and  moral 
courage  of  Christ,  for  his  name's  sake. 
Amen. 

9.  HYMN:     "Stand  up,  stand  up  for  Jesus." 

ID.  BENEDICTION 

Grace,  mercy  and  peace,  from  God  the 
Father  and  from  the  Lord  Jesus  Christ,  be 
with  you.    Amen. 


FOURTEENTH   SERVICE 
More  Than  Conquerors 

1.  INVOCATION 

/luT  of  the  world's  noise  and  confusion,  O 
Lord,  and  out  of  my  own  cares  and  wor- 
ries I  come  to  commune  with  thee.  Make  thy 
presence,  I  pray  thee,  very  near  and  manifest 
unto  me.  Let  the  words  of  my  mouth  and 
the  thoughts  of  my  heart  be  acceptable  in  thy 
sight,  O  Lord,  my  strength  and  my  Redeemer. 
Amen. 

2.  HYMN:   "Behold  a  Stranger  at  the  door." 

3.  SCRIPTURE  LESSON 

Psalm  46. 
Romans  8  :  16-3  9. 

4.  PRAYER 

O  God,  thou  art  my  strength  and  my  Re- 
deemer. Thou  hast  delivered  mine  eyes  from 
tears,  my  feet  from  falling  and  my  soul  from 
death.  Wherefore  I  call  upon  my  soul  and 
all  that  is  within  to  bless  thy  holy  name.  For 
all  past  mercies  I  thank  thee ;  but  let  me  plead 
for  greater  mercies  still.    There  is  a  peace  in 


1 68  The  Cloister  Book 

believing  which  I  have  not  yet  reached;  there 
is  a  secret  place  of  thy  tabernacle  into  which  I 
have  not  yet  entered;  there  is  a  joy  in  service 
which  I  have  not  yet  experienced;  there  are 
graces  of  character  which  I  have  not  yet  ac- 
quired; there  are  visions  of  heaven  which  I 
have  not  yet  seen.  Lead  me  on,  O  Lord,  into 
the  unexplored  regions  of  the  higher  and  bet- 
ter life.  Help  me  to  realize  the  possibilities 
before  me.  Give  me,  in  this  hour,  a  new 
impulse  to  make  the  most  of  myself  and  to 
render  a  more  faithful  service  unto  thee.  Give 
me  a  larger  charity,  a  more  consuming  passion 
for  souls,  a  deeper  interest  in  the  welfare  of 
thy  Kingdom.  Bless  thy  Church,  O  Lord, 
thy  world-wide  Church,  and  all  true  Chris- 
tians everywhere.  Bless  those  who  are  still  in 
the  regions  of  darkness  and  the  shadow^  of 
death.  Gospelize  the  world,  O  Lord;  and  to 
this  end  make  thy  people  willing  to  be  labor- 
ers together  with  thee.  Make  me  myself  will- 
ing in  the  day  of  thy  power;  willing  to  be 
saved,  willing  to  be  sanctified,  willing  to 
serve,  w^illing  to  spend  and  be  spent  to  the 
glory  of  thy  Name;  for  Jesus'  sake.    Amen. 

5.  HYMN :    "Lord,  I  hear  of  show^ers  of  bless- 

ing." 

6.  OFFERING 


More  Than  Conquerors  169 

7.   THE  SERMON 

More  Than  Conquerors 

"Nay,  in  all  these  things  we  are  more 
than  conquerors  through  him  that  loved  us." 
(Rom.  8:37.) 

The  Epistle  to  the  Romans  was  written  in  the 
Spring  of  A.  D.  58,  while  Paul  was  at  Corinth. 
This  was  about  twenty  years  after  his  conversion. 
In  the  meantime  he  had  suffered  the  loss  of  all 
things  for  the  truth's  sake.  He  was  now  an  old 
man  and  so  reduced  in  circumstances  that  he  sup- 
ported himself  by  tent-making  while  preaching  the 
Gospel.  But  the  heart  of  youth  was  in  him.  Bear- 
ing the  scars  of  frequent  persecution  and  worn  with 
many  journeys  across  seas  and  mountains,  he  was 
still  brave  and  buoyant  as  ever  and  as  full  of  en- 
thusiasm in  the  service  of  Christ. 

At  Rome,  meanwhile,  Nero  "the  Lion"  was  car- 
rying things  with  a  high  hand.  He  lived  in  his 
Golden  House  on  the  Palatine,  before  which  stood 
a  colossal  statue  of  himself,  one  hundred  and  ten 
feet  high,  bearing  the  inscription  "Conqueror  of  the 
World."  His  captains  returned  from  afar,  laden 
with  the  spoils  of  conquest  and  dragging  subjugated 
kings  at  their  chariot  wheels.  The  golden  eagle 
was  everywhere  triumphant.  Nero,  Conqueror! 
The  world  was  at  his  feet. 

The  old  man  in  the  tent-makers'  shop  at  Corinth 
was  writing  to  the  Christians  at  Rome.  They  were 
but  a  feeble  folk  like  the  conies;  and  they  were 


lyo  The  Cloister  Book 

''accounted  as  sheep  for  the  slaughter,"  "The 
Christians  to  the  Hons!"  was  the  cry  that  ushered 
in  the  Roman  holidays.  Yet  here  is  what  the  tent- 
maker  writes  to  the  martyrs:  "In  all  these  things 
we  are  more  than  conquerors  through  him  that 
loved  us!" 

We  are  at  a  disadvantage  in  trying  to  translate 
this  expression.  It  requires  five  English  words  to 
interpret  one  in  the  original  Greek,  and  then  they 
fall  immeasurably  short  of  it — the  word  huperniko- 
men^  which  is  rendered  "We  are  more  than  con- 
querors." In  that  word  there  are  whole  cam- 
paigns of  service.  It  rings  with  the  rattle  of  drums 
and  the  blare  of  trumpets  and  the  shouting  of 
multitudes.  The  rivalry  of  a  penniless  old  tent- 
maker  and  a  laurel-crowned  Emperor  is  in  it. 
The  deathless,  exultant  hope  of  the  Gospel  Is  in 
it. 

But  how  can  that  be?  Can  a  man  who  speaks 
of  himself  as  "killed  all  the  day  long"  be  greater 
than  Caesar  with  the  world  passing  under  his  yoke? 
Here  is  no  hyperbole;  it  is  plain  matter  of  fact.  To 
be  a  conqueror  is  the  climax  of  human  ambition; 
but  to  be  "m.ore  than  a  conqueror"  is  possible  to 
the  humblest  of  the  faithful  followers  of  Christ. 

I.  The  most  formidable  of  our  enemies  by  com- 
mon  consent  is  Death. 

Behold  "the  King  of  Terrors"  !  Sooner  or  later 
we  must  all  come  face  to  face  with  him.  There  are 
two  ways  of  doing  this. 

There  is  Zeno's  way.    He  was  the  father  of  the 


More  Than  Conquerors  171 

Stoics,  who  believed  that  whatever  Is  to  be,  will  be, 
and  there  Is  no  use  of  resisting  It.  "The  black 
camel  kneels  at  the  doorway  of  every  tent;  let  us 
make  the  best  of  It."  The  most  consistent  Stoics 
of  our  time  are  the  followers  of  Islam,  who  are 
also  the  reckless  soldiers  of  the  world.  Each  of 
them  carries  his  shroud  In  his  knapsack.  They  face 
death  stolidly  because,  as  they  say,  the  fated  hour 
is  written  on  their  foreheads,  and  nothing  they  can 
do  can  possibly  avert  or  postpone  It. 

But  the  way  of  the  Christian  Is  better.  He  does 
not  conquer  death  by  submitting  to  it,  but  becomes 
a  super-conqueror  by  placating  it.  To  him  death 
is  not  a  messenger  of  doom  but  the  fairest  of  God's 
angels,  calling  him  to  a  higher  and  better  life. 
There  is  no  more  convincing  evidence  of  the  power 
of  the  Gospel  than  the  dying  words  of  those  who 
have  espoused  it. 

Richard  Baxter :  "I  have  pain  but  I  have  peace." 

Edward  Payson:  "The  battle  is  fought,  the  vic- 
tory won." 

John  Wesley:  "The  best  of  all  Is  Immanuel, 
God  with  us." 

Charles  Wesley:  "I  shall  be  satisfied  when  I 
awake  In  thy  likeness." 

The  mother  of  the  Wesleys:  "Children,  I  am 
going;  sing  a  song  of  praise." 

Rutherford :  "Oh,  for  a  well  tuned  harp !" 

John  Fletcher:  "I  am  like  a  bird  escaping  from 
its  cage." 

Prince  Albert:  "Rock  of  Ages,  cleft  for  me." 


172  The  Cloister  Book 

Dr.  Cookman:  "Hallelujah,  I  am  sweeping 
through  the  gates!" 

Mrs.  Hemans :  "I  hear  the  music  of  His  voice." 

Lady  Huntingdon:  "I  go  to  my  Father  to- 
night." 

Philip  Melanchthon :  "Nothing  now  but  heaven." 

John  Bradford,  the  martyr:  "Be  of  good  com- 
fort, we  shall  sup  with  Christ  to-night." 

Edward  Perronet,  author  of  All  hail  the  power 
of  Jesus'  name:  "Glory  to  God  in  the  height  of  his 
Divinity!  Glory  to  God  in  the  depth  of  his  hu- 
manity! Glory  to  God  in  all  his  sufficiency!  Into 
his  hands  I  commend  my  spirit." 

Robert  Newton:  "Farewell,  sin  and  pain  and 
sorrow !  Welcome,  joy  and  heaven  and  Christ  for- 
evermore!" 

Is  not  this  better  than  a  mere  servile  acquiescence 
in  the  inevitable  decree?  Is  it  not  better  so  to 
placate  "the  King  of  Terrors"  that  he  shall  wear  a 
smiling  face  and  lead  us  on  to  heaven  and  hfe 
eternal  ?  Is  not  this  more  than  conquest  ?  And  this 
is  possible  "through  Him  that  loved  us."  As  it  is 
written,  "The  sting  of  death  is  sin  and  the  strength 
of  sin  is  the  law ;  but  thanks  be  to  God  which  giveth 
us  the  victory  through  our  Lord  Jesus  Christ!" 

II.  But  there  is  an  enemy  more  formidable  than 
Death;  namely^  Life. 

Life's  pains,  its  trials  and  temptations,  its  diffi- 
culties and  obstacles,  its  "whips  and  scorns" — we 
are  bound  to  meet  them  all.  And  "there  is  no  dis- 
charge in  this  war." 


More  Than  Conquerors  173 

How  shall  we  get  the  better  of  our  circum- 
stances? That  Is  the  great  question.  Do  It  we 
must,  if  we  would  win  success.  For,  as  Macaulay 
says,  "The  mark  of  true  greatness  is  to  conquer 
one's  environment  and  get  the  better  of  difficulties." 
And  there  are  two  ways  of  doing  this. 

One  is  the  way  of  self-reHance;  that  Is,  to  con- 
quer by  mere  force  of  energy  and  resolution.  Many 
a  man  without  the  aid  of  religion  wins  a  measure 
of  success  that  way.  And  It  is,  so  far  forth,  a 
splendid  thing  to  do. 

I  like  the  man  who  faces  what  he  must 

With  step  triumphant  and  a  heart  of  cheer, 

Who  fights  the  daily  battle  without  fear, 

Sees  his  hopes  fail,  yet  keeps  unfaltering  trust 

That  God  is  God,  that  somehow,  true  and  just, 

His  plans  work  out  for  mortals ;  not  a  tear 

Is  shed  when  fortune,  which  the  world  holds  dear, 

Falls  from  his  grasp ;  better,  with  love,  a  crust 

Than  living  in  dishonor;  envies  not, 

Nor  loses  faith  in  man ;  but  does  his  best. 

Nor  even  murmurs  at  his  humble  lot; 

But,  with  a  smile  and  words  of  hope,  gives  zest 

To  every  toiler ;  he  alone  is  great 

Who  by  a  life  heroic  conquers  fate. 

The  world  pays  tribute  to  one  who,  like  Pallssy 
the  Potter,  keeps  a  single  purpose  In  view  and 
makes  all  the  forces  of  his  being  contribute  toward 
it.  This  man  set  out  to  make  white  porcelain  and 
reduced  himself  to  poverty  in  the  vain  effort  to  ac- 
complish It.  He  was  beset  by  obstacles  on  every 
hand.    At  length  his  last  farthing  was  gone  for  pots 


174  The  Cloister  Book 

and  chemicals.  Having  no  fuel  for  his  furnace,  he 
used  the  palings  of  his  garden  fence,  tore  down  his 
pantry  shelves  and  burnt  up  his  furniture,  while  his 
wife  stood  weeping  by  and  neighbors  looked  In  at 
the  windows  deriding  him.  Then  the  crucible  was 
emptied;  and,  lo,  there  was  the  white  flux !  Palissy 
the  Potter  had  won  out!  All  difficulties  yield  to 
the  concentrated  energy  of  such  men. 

But  the  way  of  the  Christian  is  better.  He  does 
not  merely  conquer  difficulties ;  he  subsidizes  them. 
He  Imitates  the  clever  policy  of  the  Roman  Em- 
perors as  seen  In  their  treatment  of  the  more  In- 
fluential nations  which  they  overcame  in  war.  They 
were  put  under  honorable  tribute.  Their  kings  and 
courtiers  were  not  dragged  In  chains  behind 
the  conqueror's  chariot  but  harnessed  before 
it,  as  if  to  lend  a  friendly  contribution  to  his 
glory. 

So  Paul  subjugates  the  adverse  forces  of  life: 
tribulation,  distress,  persecution,  nakedness,  fam- 
ine, peril  and  sword.  They  draw  his  chariot  while 
he  cries,  "We  are  more  than  conquerors  through 
him  that  loved  us."  He  is  not  satisfied  with  mere 
acquiescence  in  misfortune;  "I  glory  in  tribula- 
tion !"  he  says;  and  again,  "I  reckon  that  the  suffer- 
ings of  this  present  time  are  not  worthy  to  be  com- 
pared with  the  glory  which  shall  be  revealed  In  us.'* 

The  man  of  the  world  takes  things  phllosophi-' 
cally  when  he  says,  "All  things  are  against  me,  but 
I  will  get  the  better  of  them."  This,  however,  is 
not  enough  for  the  Christian;  his  philosophy  goes 


More  Than  Conquerors  175 

further  and  says,  *'A11  things  work  together  for 
good  to  them  that  love  God." 

III.  But  the  greatest  of  the  hostile  Triumvirate 
is  Self. 

Death  Is  referred  to  as  a  formidable  foe;  Life  Is 
more  formidable  still ;  but  the  last  and  most  persist- 
ent of  a  man's  enemies  Is  his  own  meaner  Self.  We 
say  sometimes  of  a  confirmed  victim  of  habit,  "He 
is  his  own  worst  enemy" ;  but  that  saying  is  true  of 
every  one. 

Self  is  a  complex  thing.  Every  man  is  really  two 
men.  There  Is  his  meaner  self,  made  up  of  sins, 
bad  habits,  sensual  passions  and  appetites;  and  his 
better  self  that  dreams  dreams  of  truth  and  right- 
eousness and  entertains  high  hopes  and  noble  pur- 
poses and  splendid  aspirations;  and  these  two  are 
always  In  a  close  grapple.  This  is  the  Battle  of 
Life;  and  It  is  "hard  pounding,  gentlemen,"  as 
Wellington  said  at  Waterloo.  And  what  is  braver 
or  more  glorious  than  to  win  out  in  this  conflict  with 
one's  meaner  self? 

In  a  country  churchyard  In  England  Is  a  grave- 
stone with  this  Inscription : 

Here  lies  a  soldier  whom  all  men  applaud, 
Who  won  many  battles  at  home  and  abroad ; 
But  the  hottest  engagement  he  ever  was  in 
Was  the  conquest  of  self  in  the  battle  with  sin. 

But,  behold,  I  show  unto  you  a  better  way.  The 
Christian  becomes  "more  than  a  conqueror"  by 
turning  his  old  nature  over  to  Christ,  that  he  may 


176  The  Cloister  Book 

convert  it.  Paul  the  Apostle  thus  got  the  upper 
hand  of  Saul  of  Tarsus  by  surrendering  all  to 
Christ;  his  Jewish  birthright,  his  University  di- 
ploma, his  Roman  Citizenship,  his  hopes  and  pur- 
poses and  ambitions,  all  were  consecrated  to  the 
new  Master  whom  he  met  on  the  Damascus  high- 
way, when  he  said,  "What  w^ilt  thou  have  me  to 
do?"  The  "old  man  of  sin"  became  by  regenera- 
tion a  "new  man  in  Christ  Jesus."  And  in  the 
light  of  that  experience  he  was  moved  to  say, 
"Therefore,  if  any  man  be  in  Christ  he  is  a  new 
creature;  old  things  are  passed  away:  behold  all 
things  are  become  new"  (2  Corinthians  5:17). 

A  surrender  like  this  is  better,  I  say,  than  to 
spend  one's  life  in  a  lone  battle  against  one's  evil 
passions  and  appetites.  It  makes  us  "more  than 
conquerors"  because,  by  bringing  us  into  a  co-opera- 
tive alliance  with  the  Infinite,  It  enables  us  to 
triumph  not  merely  over  our  adversities  but  In 
them.  We  thus  make  merry  in  prison,  like  Paul 
and  Silas  at  Philippi,  and  sing  this  song: 

111  that  God  blesses  is  our  good, 

And  unblest  good  is  ill ; 
And  all  is  right  that  seems  most  wrong, 

If  it  be  his  sweet  will. 
I  have  no  cares,  O  blessed  Will, 

For  all  my  cares  are  thine; 
I  live  in  triumph,  Lord,  for  thou 

Hast  made  thy  triumphs  mine! 

The  man  who  wrestled  all  night  with  the  Angel 
by  the  brook  Jabbok  was  unsuccessful  until  he  w^as 


More  Than  Conquerors  177 

thrown.  And  when  the  Angel  saw  that  he  pre- 
vailed not,  he  touched  the  hollow  of  Jacob's  thigh 
and  it  shrank;  and  the  man  thus  divinely  crippled 
received  this  blessing,  "Thy  name  shall  be  called  no 
more  Jacob"  (i.e.,  "the  Supplanter"),  "but  Israel; 
for  as  a  prince  hast  thou  prevailed  and  hast  power 
with  God"  (Genesis  32  :24-3o). 

Paul  was  fifty-one  years  old  when  he  wrote  this 
Epistle  to  the  Romans.  At  about  the  same  time  he 
wrote  another  letter  full  of  like  courage  and  good 
cheer  In  which  he  said,  "I  take  pleasure  in  in- 
firmities. In  reproaches,  In  necessities,  in  persecu- 
tions, in  distresses  for  Christ's  sake ;  for  when  I  am 
weak  then  am  I  strong."  "Most  gladly  therefore 
will  I  rather  glory  in  mine  infirmities,  that  the 
power  of  Christ  may  rest  upon  me"  (2  Corinthians 
12  :9,  10). 

Nine  years  later  he  was  In  Rome,  a  prisoner  In 
the  Mamertlne  jail;  and  there  he  dictated  a  letter 
to  Timothy,  his  spiritual  son.  Had  he  changed  his 
mind  In  those  nine  years?  Had  Increasing  age, 
suffering  and  persecution  diminished  his  fervor  and 
hopefulness?  Let  him  speak  for  himself:  "God 
hath  not  given  us  the  spirit  of  fear;  but  of  power 
and  of  love  and  of  a  sound  mind.  ...  I  know 
whom  I  have  believed  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  unto  him 
against  that  day!" 

From  this  dungeon  he  can  hear  the  shouts  of  the 
populace  as  they  greet  the  returning  captains  of  the 
Empire;  and  he  writes  on,  "Be  strong,  my  son,  in 


178  The  Cloister  Book 

the  grace  that  Is  In  Christ  Jesus.  If  we  suffer  with 
him,  we  shall  also  reign  with  him!"  He  hears  a 
footfall  in  the  corridor  of  the  jail;  It  is  the  execu- 
tioner; still  he  writes  on,  "I  am  now  ready  to  be 
offered  and  the  time  of  my  departure  Is  at  hand. 
I  have  fought  a  good  fight,  I  have  finished  my 
course,  I  have  kept  the  faith.  Henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness  which 
the  Lord,  the  righteous  Judge,  shall  give  me  at  that 
day.  .  .  .  The  Lord  Jesus  Christ  be  with  thy 
spirit.    Grace  be  with  you.    Amen !" 

Out  beyond  the  gate  there  Is  the  flash  of  an  axe, 
and  the  heroic  spirit  of  Paul  goes  up  to  join  the 
multitude  who  surround  the  throne,  clothed  in 
white  robes  and  with  palms  In  their  hands,  palms 
for  having  quit  themselves  as  good  soldiers  of 
Christ  and  come  off  "more  than  conquerors" 
through  him  that  loved  us. 

May  I  be  w^orthy  of  a  place  among  them,  and 
may  my  voice  be  attuned  to  their  song,  "Bless- 
ing and  honor  and  glory  and  power  be  unto  the 
Lamb  forever  and  ever !" 

8.  PRAYER 

O  Lord,  give  me  a  place  among  the  over- 
comers;  the  great  multitude  who  stand  before 
thy  throne  with  palms  In  their  hands.  Help 
me  to  overcome  sin;  clothe  me  in  the  right- 
eousness of  saints.  I  can  do  nothing  alone; 
I  can  do  all  things  If  thou  strengthenest  me.  I 
need  thee  every  hour,   most  gracious  Lord. 


More  Than  Conquerors  179 

I  need  thee  at  the  breaking  of  the  day,  when 
called  to  go  forth  into  an  unknown  country  of 
tasks  and  trials  where  no  mortal  man  has  ever 
been.  I  need  thee  as  the  day  wears  on,  that 
I  may  meet  each  obligation  w^Ith  courage  and 
good  cheer.  I  need  thee  at  nightfall.  In  the 
defenseless  land  of  darkness,  where  the  pesti- 
lence walks  and  unseen  dangers  surround  me, 
I  need  thee  every  hour,  most  gracious  Lord; 
no  tender  voice  like  thine  can  peace  afford. 
Stay  by  me  in  the  vicissitudes  of  life,  unto  the 
end  and  beyond.  And  the  glory  shall  be  thine 
forever.     Amen. 

9.  HYMN:   "Jesus,  Saviour,  pilot  me." 

10.  BENEDICTION 

The  Lord  Jesus  Christ  be  with  thy  spirit. 
Grace  be  with  thee.     Amen. 


FIFTEENTH  SERVICE 
How  Piso  Built 
INVOCATION 

TJ AST  thou  a  word  for  me,  O  my  Father? 
Open  my  ears  to  hear  It.  Speak  now 
the  word  of  counsel,  of  strength,  of  comfort, 
of  warning  or  of  promise,  that  shall  make  my 
life  more  profitable  for  myself,  for  others 
and  for  thee.  And  thou  shalt  have  all  the 
praise  in  Christ.    Amen. 

HYMN:    "My  faith  looks  up  to  thee." 
SCRIPTURE  LESSON 

Eccles.  2:1-11. 

I  Cor.  3:9-23. 

PRAYER 

As  the  hart  panteth  after  the  water-brooks, 
so  panteth  my  soul  after  thee,  O  God.  The 
world  Is  a  weary  world  without  thee.  Its 
toll  Is  like  making  bricks  without  straw.  Its 
pleasure  Is  ashes  on  the  lips  and  Its  strongest 
hope  Is  as  a  spider's  web.  But  thou.  Lord, 
makest  toll  a  pleasure  and  crownest  sorrow 
with  the  hope  of  eternal  glory.  Come  Into 
my  life,  therefore,  and  fill  It  with  thyself. 
Crowd  out  sin  and  all  selfish  desire.  Make 
my  life  like  the  great  Life  that  told  Its  story 


How  Piso  Built  i8i 

in  beneficence  and  passed  Into  the  heavens  by 
the  way  of  the  Cross.  The  world  Is  full  of 
sinful  and  suffering  people  who  need  thee, 
O  Lord;  and  because  they  need  thee,  they 
need  me.  Use  me  therefore  In  their  behalf. 
Make  me  quick  to  hear  their  cry  for  help 
and  swift  to  answer  it.  Bless  all  those  who 
have  gone  forth  in  thy  name  on  errands  of 
mercy.  Speed  them  on  their  way  so  that  they 
may  come  back  at  this  eventide,  saying,  *' Mas- 
ter, even  the  devils  are  subject  unto  us.'' 
Bless  those  who  by  reason  of  pain,  sorrow, 
temptations  or  heavy  burdens  of  responsibil- 
ity have  special  need  of  thee.  Give  to  rulers 
and  magistrates  a  heart  of  wisdom  that  they 
may  discharge  their  duties  as  in  the  great 
Taskmaster's  eye.  Have  thy  way  among  the 
nations  of  the  earth  and  among  all  the  chil- 
dren of  men.  Turn  and  overturn  until  the 
world  shall  be  ready  to  receive  thee.  Then 
come  and  reign,  King  over  all  and  blessed  for- 
ever, for  thy  Name's  sake.     Amen. 

5.  HYMN:    "I'm  a  pilgrim  and  I'm  a  stranger." 

6.  OFFERING 

7.  THE  SERMON 

How  Piso  Built 

"I  purpose  to  build  a  house  unto  the  name  of 
the  Lord  my  God."     (i  Kings  5:5.) 

In  the  time  of  Caesar  Augustus,  the  Golden  Age 


1 82  The  Cloister  Book 

of  the  Empire,  a  wealthy  Roman,  named  Plso,  re- 
solved to  build  for  himself  a  house  that  should 
withstand  all  the  vicissitudes  of  time.  He  knew 
there  would  be  natural  convulsions  and  political' 
turnings  and  overturnlngs ;  therefore  he  laid  the 
foundation  deep  and  made  the  superstructure  of 
stone  from  the  Alban  Hills.  And  when  all  was 
completed  he  paid  tribute  to  his  own  far-sighted- 
ness by  Inscribing  over  the  doorway: 

*'PlSO  BUILDS   FOR  EVER" 

The  man  meant  well,  but  he  reckoned  without 
his  host.  Time  that  laughs  at  the  permanence  of 
the  everlasting  hills  Is  not  likely  to  respect  the  am- 
bitious dreams  of  a  builder  whose  breath  Is  In  his 
nostrils.  To-day  there  Is  not  one  stone  left  upon 
another  of  the  walls  and  buttresses  of  Piso's  house. 
Only  Its  arched  doorway  remains;  and  on  Its  lintel 
Time  scoffs  at  the  boastful  architect  In  the  crum- 
bling but  still  decipherable  words, 

"PiSO  BUILDS   FOR  EVER*' 

Twenty-seven  hundred  years  ago  on  the  coast  of 
Sicily  a  priest  of  Neptune  conceived  the  thought  of 
building  a  temple  that  should  stand  forever.  On  the 
slope  of  a  hill  overlooking  the  Straits  of  Messina, 
where  the  world's  commerce  passed  bet^veen  the 
rock  Scylla  and  the  whirlpool  Charybdis,  it  stood 
for  centuries  In  honor  of  the  pagan  god  of  calms 
and  tempests.  But  at  length.  In  the  passing  of  the 
years,  the  religion  which  It  represented  went  out 
of  fashion  and  Neptune  himself  passed  into  the 


How  Piso  Built  183 

limbo  of  forgotten  gods.  A  crucifix  supplanted 
the  graven  image  in  the  ancient  shrine.  That  was 
nearly  a  thousand  years  ago;  and  still  the  fabric 
stood,  with  its  giant  columns  and  Norman  portals, 
as  if  defying  "the  tooth  of  time  and  rasure  of 
oblivion."  But  recently  when  all  Sicily  shook  and 
trembled,  that  temple  crumbled  to  its  base,  and  a 
tidal  wave,  sweeping  in  from  between  the  rocks 
and  the  whirlpool,  completely  overwhelmed  it. 

Is  there  any  such  thing,  then,  as  building  for- 
ever? Do  all  the  cloud-capped  towers,  the  gor- 
geous palaces,  the  solemn  temples  thus  dissolve 
and  leave  not  a  rack  behind?  Do  all  earth's 
dreams  of  immortality  "melt  into  thin  air"  ? 

He  who  would  build  forever  must  not  build  of 
stones  and  mortar.  Yet  every  one  is  bound  to 
build:  for  life  is  structural.  And  destiny  is  in- 
volved in  the  quality  of  our  architecture.  Where- 
fore, as  Paul  says,  "Let  every  man  take  heed  how 
he  buildeth;"  for  his  work  shall  be  made  manifest 
of  what  sort  it  is;  the  day  shall  declare  it  and  the 
fire  shall  try  it. 

The  one  product  of  human  power  that  lasts  for- 
ever is  Character.  Earthquakes  cannot  shake  that; 
fires  cannot  burn  it.  He  who  builds  Character 
builds  forever.  This,  then,  should  be  the  ambi- 
tion of  every  earnest  soul. 

But  what  of  our  plans  and  specifications?  How 
do  we  "purpose  to  build"  ? 

1.  At  the  outset  there  must  he  a  Clearing  Away 
of  Debris. 


1 84  The  Cloister  Book 

It  Is  vain  to  undertake  the  building  of  character 
so  long  as  there  remains  an  old  record  of  unfor- 
glven  sin.    The  misllved  past  must  be  disposed  of. 

But  how?  I  know  of  only  one  possible  way, 
namely:  the  Way  of  the  Cross.  In  all  the  false 
religions  and  philosophies  of  the  world,  so  far  as 
I  am  aware,  there  Is  no  rational  suggestion  as  to 
the  pardon  of  sin.  There  are  many  line  guesses 
at  truth  and  splendid  rules  for  right  living;  but  no 
plan  for  the  wiping  out  of  old  scores.  In  this  the 
Gospel  stands  solitary  and  alone.  Here  a  voice 
is  heard  calling,  "Come  now,  and  let  us  reason  to- 
gether, salth  the  Lord;  though  your  sins  be  as 
scarlet,  they  shall  be  as  white  as  snow;  though  they 
be  red  like  crimson,  they  shall  be  as  wool!" 

Not  long  ago  a  man  entered  a  Bowery  lodging- 
house  in  a  spirit  of  desperation.  He  had  been  liv- 
ing at  the  pace  that  kills  and  had  now  reached  the 
end  of  his  tether.  His  sunken  cheeks  and  watery 
eyes  told  the  story  of  a  hopelessly  wasted  Hfe.  The 
clerk  behind  the  counter  handed  him  a  letter, 
which  he  received  with  shaking  hands.  The  hand- 
writing was  that  of  his  father,  whom  he  had  not 
seen  for  many  years ;  not  since  the  hand  that  wrote 
that  superscription  had  driven  him  from  home 
and  closed  the  door  behind  him.  Across  the  en- 
velope was  written  the  word  "Immediate."  He 
opened  and  read,  "My  son,  come  back!  Let  us 
bury  the  past;  the  door  is  open  for  you." 

It  Is  such  a  message  as  this  that  comes  to  every 
one  who  has  wasted  the  opportunities  of  life.     A 


How  Piso  Built  185 

Voice  from  the  Cross  calls,  "Come  back,  and  the 
past  shall  be  burled!  As  for  your  sins,  I  will  re- 
member them  no  more  against  you."  This  done, 
there  Is  hope  for  betterment.  But  otherwise  there 
Is  no  more  prospect  of  building  an  upright  char- 
acter than  there  is  of  an  athlete  winning  an  Olym- 
pic race  with  a  ball-and-chain  on  his  foot. 

II.  The  next  thing  in  order  is  to  Lay  the 
Foundation, 

And  in  doing  this  we  must  find  bed  rock.  The 
Importance  of  this  is  set  forth  by  Christ,  where 
he  says,  "Whosoever  heareth  these  sayings  of 
mine  and  doeth  them,  I  will  liken  him  unto  a  wise 
man  which  built  his  house  upon  a  rock;  and  the 
rain  descended  and  the  floods  came  and  the  winds 
blew  and  beat  upon  that  house,  and  it  fell  not;  for 
It  was  founded  upon  a  rock.  And  every  one  that 
heareth  these  sayings  of  mine  and  doeth  them  not 
shall  be  likened  unto  a  foolish  man  which  built  his 
house  upon  the  sand;  and  the  rain  descended  and 
the  floods  came  and  the  winds  blew  and  beat  upon 
that  house,  and  it  fell;  and  great  was  the  fall  of 
It." 

The  bed  rock  Is  indicated  In  the  phrase,  "Who- 
soever heareth  these  sayings  of  mine."  In  other 
words,  he  who  would  build  character  and  build  it 
well  must  ground  It  In  the  teachings  of  Christ.  If 
we  examine  "these  sayings"  of  his,  we  shall  find 
that  they  contain  the  two  particular  things  which 
are  essential  to  the  matter  In  hand. 

First,  a  System  of  Truth. 


1 86  The  Cloister  Book 

In  the  sayings  of  Jesus  we  shall  find  no  stress 
put  upon  the  jot  and  tittle  of  small  and  non-essen- 
tial things,  but  a  great  emphasis  on  such  truths  as 
God  and  Immortality,  the  Atonement,  Justifica- 
tion by  Faith,  and  others  having  to  do  with  our 
spiritual  life. 

And,  second,  a  Moral  Code. 

Here  again  it  is  the  great  salient  points  of  mor- 
ality that  are  emphasized.  The  Ten  Command- 
ments are  thrown  into  bold  relief.  If  you  want  to 
see  a  searchlight  turned  on  the  meaning  of  the 
Ten  Commandments,  turn  to  the  Sermon  on  the 
Mount  and  you  shall  have  it. 

In  this  System  of  Truth  and  this  Moral  Code, 
you  have  the  enduring  foundation  of  character. 
No  man  who  adjusts  his  mind  and  conscience  to 
these  will  ever  have  to  lament  the  failure  of  his 
life. 

III.  Then  comes  the  Superstructure.  Having 
cleared  away  the  debris  and  laid  our  foundations 
on  bed  rock,  we  are  ready  to  build.  And  what  we 
propose  to  build  now  is  Character.  Let  us  have 
a  clear  understanding  at  this  point.  What  do  we 
mean  by  Character?  What  does  it  consist  of? 
Can  we  analyze  it? 

The  First  constituent  of  Character  is  Self-cuU 
ture;  that  is,  making  the  most  of  oneself. 

Tennyson  wrote : 

Howe'er  It  be,  it  seems  to  me 
'Tis  only  noble  to  be  good. 

And  Sir  Walter  Scott  said,  "The  best  of  all  is 


How  Piso  Built  187 

to  be  a  good  man."  But  is  that  enough?  I  think 
not.  One  should  aspire  not  only  to  be  good  but 
to  be  the  best  possible.  The  ultimate  is  perfec- 
tion; and  the  ideal  is  Christ,  the  Perfect  Man. 
This  was  in  the  mind  of  Peter  when  he  said,  "Add 
to  your  faith  virtue,  and  to  virtue  knowledge,  and 
to  knowledge  temperance,  and  to  temperance 
patience,  and  to  patience  godliness,  and  to  godli- 
ness brotherly  kindness,  and  to  brotherly  kindness 
charity;  for  if  these  things  be  in  you  and  abound, 
they  make  you  that  ye  shall  neither  be  barren  nor 
unfruitful  in  the  knowledge  of  our  Lord  Jesus 
Christ;"  that  is,  in  the  experimental  knowledge  of 
Christ  which  makes  us  like  him. 

But  Self-culture  is  not  all.  It  is  a  serious  mis- 
take to  address  oneself  exclusively  to  any  sort  of 
mere  cultivation  of  self.  In  the  philosophy  of 
Christ  the  very  beginning  of  Character  Is  getting 
out  of  self;  as  he  said,  "If  any  man  will  come  af- 
ter me,  let  him  deny  himself  and  take  up  his  cross 
and  follow  me." 

Wherefore  the  Second  element  in  Character  is 
Beneficence. 

It  is  a  good  thing  to  be  somebody,  but  a  vastly 
better  thing  to  do  something  for  somebody. 

In  one  of  our  daily  papers  there  is  a  depart- 
ment called  "The  Art  of  Beauty,"  in  which  women 
are  advised  how  to  improve  themselves  with  face- 
paints,  cosmetics  and  the  like.  That  stands  for 
one  sort  of  self-culture,  but  not  for  the  best.  One 
of  the  most  beautiful  v/omen  I  know  lives  in  a 


1 88  The  Cloister  Book 

cramped  apartment  up  in  Harlem,  where  she  cares 
for  an  Invalid  husband  and  three  children.  Time 
was  when  she  shone  in  social  life.  One  of  her 
former  friends  said  to  me  recently,  '*She  has  quite 
lost  her  looks."  She  has  indeed.  The  manicure 
and  the  milliner  are  nothing  to  her  nowadays. 
But  the  time  is  coming  when  her  children  will  rise 
up  and  call  her  blessed,  and  when  the  crowsfeef 
and  wrinkles  and  other  marks  of  mother-love  that 
have  spoiled  her  ''looks"  will  be  lines  of  perfect 
beauty  in  their  eyes.  This  is  that  favor  which  is 
not  deceitful,  and  this  Is  that  beauty  which  is  not 
vain.  "Give  her  of  the  fruit  of  her  hands  and  let 
her  own  works  praise  her  In  the  gates !" 

A  few  years  ago  I  was  in  Rome  when  the  King 
and  Queen  of  Italy  were  there.  It  was  a  time  of 
royal  functions  and  celebrations  marking  the  loyal 
regard  of  the  people.  Not  long  after  the  King 
and  Queen  were  going  about  among  the  ruined 
towns  of  Sicily  ministering  to  the  poor  and  be- 
reaved; and  when  they  returned  to  Rome  there 
was  a  new  and  deeper  tone  of  affection  In  the 
Vivas  with  which  the  people  greeted  them.  For 
there  is  no  grace  so  royal  as  the  grace  of  doing 
good. 

The  name  of  the  King  of  Italy,  "Emmanuel,"  Is 
borrowed  from  One  whose  whole  life  was  spent 
that  way.  He  forgot  himself.  He  remembered 
all  the  poor  and  suffering  and  forgot  only  Jesus. 
He  was  himself  a  homeless  man.  He  had  no  bed 
which  he  could  call  his  own,  "no  place  to  lay  his 


How  Piso  Built  189 

head."  He  had  no  larder  of  his  own;  but  said, 
''My  meat  Is  to  do  the  will  of  him  that  sent 
me."  He  lived  for  others,  died  for  others,  and 
was  burled  In  a  borrowed  grave.  But  he  left, 
as  his  bequest  to  the  world,  a  Gospel  of  kindness 
y/hlch  finds  its  best  expression  In  that  apostolic 
injunction,  "To  do  good  and  to  communicate,  for- 
get not." 

The  Third  factor  in  Character  is  Piety. 

To  leave  God  out  of  the  reckoning  Is  fatal  to 
the  highest  ambition.  ''I  purpose,"  said  Solomon, 
*'to  build  a  house  unto  the  name  of  the  Lord  my 
God." 

The  man  who  reads  his  Bible  in  serious  mood 
will  find  two  things  there  which  are  prerequisite 
to  success.     One  of  them  is  a  Com7nission. 

The  old-time  worthies  were  all  under  commis- 
sion. God  said  to  Abraham,  "Arise  and  go  to  a 
country  that  I  will  show  thee."  He  said  to  Moses, 
"Go  to  the  palace  of  the  Pharaohs  and  say,  'Thus 
saith  Jehovah,  release  my  people.'  "  He  said  to 
Joshua,  "Arise,  go  over  this  Jordan,  thou  and  all 
this  people,  unto  the  land  which  I  have  promised 
them."  He  said  to  Jonah,  "Go  to  Nineveh  and 
cry  through  its  streets,  'Yet  forty  days  and  this  city 
shall  be  destroyed.'  "  He  said  to  Ruth,  "Go  to 
Bethlehem  and  glean  in  the  fields."  He  said  to 
Esther,  "Go  In  unto  the  King  and  make  supplica- 
tion for  thy  people."  He  said  to  John  the  Bap- 
tist, "Go  to  Jordan  and  preach,  'Repent,  for  the 
Kingdom  is  at  hand.'  "     He  said  to  Philip  the 


190  The  Cloister  Book 

Evangelist,  ''Go  down  to  the  desert  and  deliver 
to  a  man  riding  in  a  chariot  a  message  which  I 
shall  give  thee."  He  said  to  Paul,  "Go  over  the 
seas  and  across  the  plains  and  up  Into  the  moun- 
tains and  preach  the  Gospel  of  salvation  from 
sin."  Thus  to  everyone  comes  his  commission. 
Read  on,  my  friend,  and  you  will  find  yours.  For 
somewhere,  in  the  plan  of  the  Kingdom,  there  is 
a  place  for  you. 

And  the  other  thing  which  every  earnest  seeker 
is  sure  to  find  in  the  Scriptures  is  a  full  equipment 
for  his  work. 

'Te  shall  receive  power,"  said  Jesus,  "when 
the  Holy  Spirit  is  come  upon  you."  No  man  was 
ever  yet  put  into  commission  without  receiving  the 
promise  of  a  sufficiency  of  wisdom  and  power  to 
enable  him  to  perform  it.  "Be  strong!"  Is  the 
word  of  command.  But  no  man  can  be  strong 
who  is  not  willing  to  be  strong.  Let  us  be  willing, 
then,  to  be  filled  of  the  Spirit.  Let  us  be  willing 
to  be  as  Influential  as  God  would  have  us.  Let  us 
be  willing  not  merely  to  be  Christians,  not  merely 
to  be  good  Christians,  but  to  be  the  best  possible 
Christians,  in  line  with  God's  purpose  concerning 
us. 

To  your  work,  O  architects  of  destiny !  Waste 
no  time,  no  privilege,  no  opportunity  of  useful- 
ness; for  we  are  all  going  away  presently  and  we 
shall  never  pass  this  way  again.  The  graveyards 
are  full  of  people  who,  If  they  could  return,  would 
look  with  Immeasurable  contempt  upon  the  frivoli- 


How  Piso  Built  191 

ties  of  this  life.  The  jewels,  the  treasure-houses, 
the  dancing  and  the  triumphs,  how  Httle  they 
would  seem !    "O  fools  that  we  were !" 

One  day  we  also  shall  be  looking  back.  Let  us 
be  building  so  that  there  shall  be  no  vain  regrets. 
Let  us  be  building  so  that  there  shall  be  no  shat- 
tered ruins  to  lament  over.  To  that  end,  let  us 
build  Character.  Let  us  build  not  for  ourselves 
but  for  others  and  the  glory  of  God.  So  shall  we 
build  for  ever. 

8.  PRAYER 

I  am  resolved,  O  Lord,  to  live  a  better  and 
more  useful  life.  Be  pleased  to  help  me.  I 
want  to  be  more  like  Christ,  more  thoughtful 
and  prayerful  and  zealous  for  thee.  Help  me 
and  I  shall  succeed;  and  thou  shalt  have  all 
the  praise.  In  Jesus'  name.    Amen. 

9.  HYMN:     ''How  firm  a  foundation." 

10.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ  be 
with  your  spirit.     Amen. 


SIXTEENTH   SERVICE 
The  Triumphs  of  a  Disappointed  Man 

1.  INVOCATION 

Jl/fY  Father,  let  the  light  of  thy  countenance 
now  rest  upon  me,  that  I  may  now  rejoice 
in  thee.  Whatever  the  troubles  of  the  week 
have  been,  banish  them,  O  Lord,  as  dark 
clouds  are  driven  from  before  the  sun.  Let 
there  be  nothing  between  thee  and  me  In  this 
hour,  for  Jesus'  sake.    Amen. 

2.  HYMN:      ^'Hark!    ten   thousand  harps   and 

voices." 

3.  SCRIPTURE  LESSON 

Exodus  14:8-31. 
Hebrews  11. 
Deut.  32:48-52. 

4.  PRAYER 

I  thank  thee,  Father,  for  the  bright  pictures 
of  heaven  in  thy  Word;  for  the  vision  of  a 
better  country  where  "sweet  fields  beyond  the 
swelling  flood  stand  dressed  In  living  green"; 
and  of  a  city  with  golden  streets  and  gates  of 
pearl,  "a  city  that  hath  foundations,  whose 
builder  and  maker  is  God."  I  thank  thee  for 
Christ's  home-picture,  'Tn  my  Father's  house 


The  Triumphs  of  a  Disappointed  Man    193 

are  many  mansions:  I  go  to  prepare  a  place 
for  you."  O  blessed  day  when  I  shall  see  him 
with  these  eyes;  and  when  I  shall  meet  the 
dear  ones  who  have  passed  on !  But  suffer  me 
not,  O  Lord,  to  dream  dreams  and  look  heav- 
enward with  folded  hands  while  common  tasks 
are  neglected  here  and  now.  Help  me  to  do 
my  very  best  to  make  a  heaven  on  earth  for 
myself  and  those  about  me.  Let  me  hear  thy 
commendation,  "Well  done,  good  servant,"  not 
only  at  heaven's  gate,  but  at  nightfall  this 
day.  And,  with  me,  bless  all  thy  people;  all 
the  sick  and  bereaved;  all  kings  and  rulers; 
all  bewildered  souls  who  have  no  Saviour;  all 
the  aged  people  and  little  people.  Holy 
Father,  minister  to  the  needs  of  thy  children 
everywhere,  for  Jesus'  sake.    Amen. 

5.  HYMN:   ''In  the  cross  of  Christ  I  glory." 

6.  OFFERING 

7.  THE  SERMON 

The  Triumphs  of  a  Disappointed  Man 

"And  Moses  went  up  from  the  plains  of  Moab 
unto  the  mountain  of  Nebo,  to  the  top  of  Pfsgah 
that  is  over  against  Jericho.  And  the  Lord 
showed  him  all  the  land  of  Gilead,  unto  Dan, 
and  all  Naphtali,  and  the  land  of  Ephraim  and 
Manasseh,  and  all  the  land  of  Judah,  unto  the 
utmost  sea,  and  the  south,  and  the  plain  of  the 
valley  of  Jericho,  the  city  of  palm  trees,  unto 
Zoar.    And  the  Lord  said  unto  him,  This  is  the 


194  The  Cloister  Book 

land  which  I  sware  unto  Abraham,  unto  Isaac, 
and  unto  Jacob,  saying,  I  will  give  it  unto  thy 
seed :  I  have  caused  thee  to  see  it  with  thine  eyes, 
but  thou  shalt  not  go  over  thither."  (Deut.  34: 
1-4.) 

A  few  years  ago  the  most  notorious  of  modern 
infidels  was  going  about  the  country  discoursing  on 
"The  Mistakes  of  Moses."  His  theme  was  well 
taken,  inasmuch  as  that  great  leader,  when  not 
under  the  control  of  divine  inspiration,  was  liable 
to  mistakes  like  other  men.  But  there  was  one 
point  at  which  Moses  made  no  mistake;  and  that 
was  when  he  started  out  to  live  a  godly  life. 

For  this  his  name  is  recorded  in  the  roll-call  of 
the  Heroes  of  Faith  in  the  eleventh  of  Hebrews, 
where  it  is  written :  "By  faith  Moses,  when  he  was 
come  to  years,  refused  to  be  called  the  son  of  Pha- 
raoh's daughter ;"  that  is,  he  gave  up  the  honors  and 
emoluments  of  princely  life  with  a  bright  outlook 
toward  the  throne — for  what?  By  faith  he 
chose  "rather  to  suffer  affliction  with  the  people 
of  God  than  to  enjoy  the  pleasures  of  sin  for  a  sea- 
son;" that  is,  he  calmly  resolved  to  turn  his  back 
on  the  luxurious  enjoyments  of  court  life  in  order 
tochampion  the  cause  of  his  oppressed  countrymen. 
For  how  could  he  endure  the  thought  of  personal 
ease  and  comfort  while  they  were  groaning  under 
a  whip  of  scorpions?  And  further  still:  by  faith 
he  "esteemed  the  reproach  of  Christ  greater  riches 
than  the  treasures  in  Egypt;"  in  other  words,  he 
was  a  Christian  fifteen  hundred  years  before  the  be- 


The  Triumphs  of  a  Disappointed  Man    195 

ginning  of  the  Christian  era.  To  his  mind  the 
royal  exchequer  was  not  to  be  compared  with  the 
fellowship  of  the  sufferings  of  Christ  as  he  saw 
them  afar  off !  And  In  all  this,  we  are  Informed, 
he  "had  respect  unto  the  recompense  of  the  re- 
ward." He  perceived  that  It  is  a  wise  thing  to 
forego,  If  need  be,  everything  that  the  world  can 
give  during  a  handbreadth  of  time  In  order  that  one 
may  be  forever  rich  toward  God. 

So  he  began  right;  and  It  is  a  true  saying,  "Well 
begun  Is  half  done."  In  choosing  "the  reproach  of 
Christ"  he  made  It  definitely  sure  that  his  life  would 
be  a  success;  but  herein  there  was  no  guaranty 
against  pain  and  sorrow  and  the  thousand  ills  that 
human  flesh  Is  heir  to.  His  career  was  destined  to 
be  full  of  bitter  rebuffs  and  disappointments.  It 
furnishes  a  shining  Illustration  of  the  ultimate  and 
glorious  triumph  of  a  disappointed  man. 

It  is  a  trite  saying  that  disappointment  is  our 
common  lot.  We  dream  dreams  and  see  visions 
only  to  awake  and  find  them  melting  Into  thin  air. 
Our  castles  in  Spain  come  rattling  down  about  our 
ears.  We  are  ever,  as  Cowper  says,  "dropping 
buckets  Into  empty  wells  and  drawing  nothing 
out."  The  business  man  enters  on  well-considered 
schemes  of  personal  gain  only  to  learn  the  truth  of 
the  proverb,  "The  best  laid  plans  of  mice  and 
men  gang  aft  agley."  The  young  Christian  who 
sets  out  with  a  firm  resolve  to  "run  up  the 
heavenly  way"  Is  presently  heard  singing,  "Dear 
Lord,  and  shall  we  ever  live  at  this  poor  dying 


196  The  Cloister  Book 

rate?"     The  lament  of  Thomas  Moore  finds  a  re- 
sponse in  every  heart: 

Oh,  ever  thus  from  childhood's  hour 

I've  seen  my  fondest  hopes  decay. 
I  never  loved  a  tree  or  flower 

But  'twas  the  first  to  fade  away. 
I  never  nursed  a  dear  gazelle 

To  triad  me  with  its  soft  black  eye, 
But,  when  It  came  to  know  me  well 

And  love  me,  it  was  sure  to  die. 

It  matters  not,  however,  what  happens  to  us 
along  the  way  if  only  our  journey  brings  us  to 
heaven's  gate.  All's  well  that  ends  well.  The 
man  who  by  faith  esteems  the  reproach  of  Christ 
greater  riches  than  the  treasures  of  Egypt  has  a 
definite  assurance  that  "all  things  work  together 
for  good;"  that  Is,  for  his  final  deliverance 
from  sin  and  triumphant  entrance  into  the  king- 
dom of  God.     ''The  end  crowns  the  work." 

Let  us  turn  our  attention  now  to  the  disappoint- 
ments of  Moses  that  we  may  perceive,  for  our  en- 
couragement, how  they  wrought  for  him  a  far 
more  exceeding  and  eternal  weight  of  glory. 

His  first  disappointment  was  when  he  started 
out  to  be  a  Reformer. 

He  had  seen  the  oppressions  of  his  people  and 
was  resolved  to  avenge  them.  The  story  is  told  in 
graphic  terms :  "It  came  to  pass  that  he  went  out 
unto  his  brethren  and  looked  on  their  burdens;  and 
he  spied  an  Egyptian  smiting  an  Hebrew,  one  of 
his  brethren.     And  he  looked  this  way  and  that 


The  Triumphs  of  a  Disappointed  Man    197 

way,  and,  when  he  saw  that  there  was  no  man,  he 
slew  the  Egyptian,  and  hid  him  In  the  sand. 
And  when  he  went  out  the  second  day,  behold, 
two  men  of  the  Hebrews  strove  together;  and  he 
said  to  him  that  did  the  wrong.  Wherefore  smitest 
thou  thy  fellow?  And  he  said,  Who  made  thee  a 
prince  and  a  judge  over  us?  Intendest  thou  to  kill 
me  as  thou  killedst  the  Egyptian?  And  Moses 
feared  and  said,  Surely  this  thing  is  known !  Now 
when  Pharaoh  heard  this  thing,  he  sought  to  slay 
Moses;  but  Moses  fled  from  the  face  of  Pharaoh, 
and  dwelt  in  the  land  of  Midian;  and  he  sat  down 
by  a  well." 

The  disappointment  of  Moses  on  this  occasion 
is  set  forth  in  the  defense  of  Stephen  before  the 
Sanhedrin  fifteen  hundred  years  later  where  he 
says,  "He  supposed  his  brethren  would  have  un- 
derstood how  that  God  by  his  hand  would  deliver 
them;  but  they  understood  not."  (Acts  7  :2^.)  In 
other  words,  he  looked  for  a  general  uprising,  and 
no  man  followed  him.  This  is  the  common  fate 
of  amateur  reformers  who  take  matters  into  their 
own  hands.  The  wrongs  of  the  people  are  not  to 
be  righted  off-hand.  In  vain  does  Peter,  own 
brother  to  Moses  in  the  habit  of  magnanimous  im- 
pulse, draw  his  sword  to  arrest  the  deep-laid  con- 
spiracy against  Christ.  In  vain  do  the  students  of 
Moscow  and  St.  Petersburg  fall  in  with  the  ranks 
of  anarchy  to  avenge  the  tyranny  of  the  Grand 
Dukes.  The  oppressed  people  of  Paris,  writing 
"Liberty,  Equality,  Fraternity!"  on  the  dead  walls 


198  The  Cloister  Book 

and  dragging  princes  and  aristocrats  in  tumbrels 
to  the  guillotine,  do  but  stay  the  wheels  of  prog- 
ress. Let  such  earnest  spirits  know  that  "the  mills 
of  God  grind  slowly,  but  they  grind  exceeding 
small."  Dramshops  and  brothels  cannot  all  be 
closed  in  a  day.  Wars  and  strikes  are  human  ex- 
pedients; and  "they  that  take  the  sword  shall  per- 
ish" by  it.  Patience,  brave  souls!  Be  not  dis- 
couraged. Hold  on,  hold  fast,  hold  out.  "Learn 
to  labor  and  to  wait."  God  waited  four  thousand 
years  for  the  fulness  of  the  time  of  redemption; 
and  he  has  waited  nineteen  centuries  more  for  the 
stiff-necked  world  to  accept  it.  "He  that  believeth 
shall  not  make  haste."  This  was  the  lesson  that 
Moses  had  to  learn;  and  he  learned  it. 

The  second  of  his  great  disappointments  came 
to  him  after  he  had  lived  in  the  desert  of  Midian 
for  a  period  of  forty  years. 

He  had  fallen  into  the  habits  of  a  pastoral  life, 
keeping  the  flocks  of  Jethro,  his  father-in-law. 
And  he  had  come  to  love  the  simplicity  of  it.  The 
communion  of  nature  was  dear  to  him.  The  quiet 
days  and  starlit  nights,  silence  and  solitude,  the 
calm  beauty  of  the  plains  and  mountains,  the  rou- 
tine of  his  daily  tasks — how  much  better  these  than 
the  uproar  of  the  palace  and  the  boisterous  cares 
of  State! 

But  all  this  must  now  be  given  up.  Observe 
again  the  unadorned  beauty  of  the  narrative :  "As 
he  was  leading  his  flock  to  the  back  of  the  desert 
he  came  unto  the  mountain  of  God;  and  an  angel 


The  Triumphs  of  a  Disappointed  Man    199 

appeared  unto  him  there,  In  a  flame  of  fire  out  of 
the  midst  of  a  bush.  He  said,  I  will  turn  aside  and 
see  why  the  bush  Is  not  burned.  And  God  called 
to  him  out  of  the  midst  of  the  bush,  saying,  Moses, 
Moses !  He  answered.  Here  am  I.  And  the  Lord 
said,  I  have  surely  seen  the  affliction  of  my  people 
In  Egypt;  I  have  heard  their  cry  by  reason  of  their 
taskmasters,  for  I  know  their  sorrows;  and  I  am 
come  down  to  deliver  them  out  of  the  hand  of  the 
Egyptians  and  to  bring  them  up  unto  a  land  flow- 
ing with  milk  and  honey.  Come  now,  therefore, 
and  I  will  send  thee  unto  Pharaoh  that  thou  may- 
est  bring  forth  my  people." 

Was  It  strange  that  Moses  should  be  reluctant 
to  go?  "Who  am  I,"  he  said,  "that  I  should  go 
to  Pharaoh  and  bring  forth  the  children  of  Is- 
rael?'^ And  God  said,  "Certainly  I  will  be  with 
thee."  Moses  answered  and  said,  "Behold,  they 
will  not  believe  me  nor  hearken  unto  my  voice.  O 
my  Lord,  I  am  not  eloquent,  but  slow  of  speech 
and  of  a  slow  tongue."  And  God  said,  "Who 
hath  made  man's  mouth?  Now,  therefore,  go, 
and  I  win  teach  thee  what  thou  shalt  say."  No 
more  quiet  days  In  the  wilderness.  No  more  car- 
ing for  the  sheep.  The  simple  life  Is  to  be  put 
off,  and  the  strenuous  life  Is  to  be  put  on. 

Many  a  man  has  been  constrained  In  like  man- 
ner to  leave  his  comfortable  field  and  fireside  at 
the  behest  of  duty.  Joan  of  Arc  was  called  from 
the  farm  to  the  battlefield.  Luther  was  called 
from   the   cloister  at   Erfurt  to  nail   the   Pope's 


200  The  Cloister  Book 

Theses  to  the  chapel  doors  and  send  the  thunders 
of  the  Reformation  around  the  world.  Evan  Rob- 
erts was  called  from  his  theological  studies  to 
preach  among  the  glens  and  mountains  of  Wales, 
and  arouse  the  dormant  energies  of  the  universal 
Church  of  God. 

The  lesson  Is  obedience.  Christ  "laid  his 
glories  by"  to  answer  the  cries  of  the  sin-stricken 
race,  saying,  "Here  am  I;  send  me!"  Obedience! 
Obedience  without  demur  or  hesitation.  It  is 
enough,  friend,  that  God  hath  need  of  thee.  The 
very  thing  which  Moses  had  vainly  attempted  in 
his  own  way  was  now  to  be  accomplished  by  him 
along  the  lines  which  God  marked  out.  The  peo- 
ple went  forth  out  of  the  house  of  their  bondage, 
and  Moses  led  the  way. 

The  third  great  disappointment  now  awaited 
him,  a  disappointment  which  was  destined  to  con- 
tinue through  the  long  journey  of  the  Wilderness, 
And  by  it  he  would  learn  the  necessity  of  entire 
and  absolute  dependence  upon  God. 

He  had  reason  to  suppose,  from  the  readiness 
with  which  the  people  responded  to  the  signal  for 
departure,  that  they  would  stand  by  him  until  the 
journey's  end.  He  had  yet  to  discover  the  fallacy 
of  the  proverb,  "You  can  always  trust  the  people." 
For  scarcely  were  these  manumitted  slaves  out  of 
sight  of  the  brickyards  ere  they  began  to  murmur: 
"Because  there  were  no  graves  in  Egypt  hast 
thou  taken  us  away  to  die  in  the  wilderness? 
Wherefore  hast  thou  dealt  thus  with  us?"     And 


The  Triumphs  of  a  Disappointed  Man    201 

from  that  day  forward  they  kept  on  murmuring, 
murmuring  not  only  against  Moses  but  against 
God. 

But  surely  he  could  depend  on  Aaron  and  his 
other  official  helpers?  Had  not  they  promised  him 
their  support?  Had  not  the  Lord  said,  "Is  not 
Aaron  the  Levite  thy  brother?  .  .  .  And,  behold, 
he  Cometh  forth  to  meet  thee"?  Yet  when  Moses 
came  down  from  Sinai,  where  he  had  been  com- 
muning with  God,  and  found  the  people  dancing 
about  the  golden  calf,  lo,  it  was  Aaron  himself 
who  had  erected  the  idol  and  "made  the  people 
naked  unto  their  shame !" 

So,  being  cut  off  from  all  confidence  in  the  people 
and  his  counselors,  he  must  needs  lean  on  himself 
alone.  Yet  this  dependence  was  also  to  be  proven 
a  broken  reed;  for  w4ien  the  people  thirsted  at 
Rephidim  and  God  commanded  him  to  smite  the 
rock  for  their  relief,  so  easily  did  his  hot  temper 
get  the  better  of  him  that  he  cried,  "Hear  now,  ye 
rebels !  Must  we  fetch  you  w^ater  out  of  this  rock?" 
And  the  Lord  reproved  him,  saying,  "Because  ye 
believed  me  not,  to  sanctify  me  in  the  eyes  of  the 
children  of  Israel,  therefore  ye  shall  not  bring 
this  congregation  into  the  land  which  I  have  given 
them." 

And  thus  he  learned  his  great  lesson,  depend- 
ence on  God.  There  Is  no  other  to  lean  on.  Vain 
is  the  help  of  man.   Blessed  Is  he  who  has  learned  it. 

The  last  of  his  great  disappointments  came  to 
Moses  at  the  border  of  the  Promised  Land, 


202  The  Cloister  Book 

The  forty  years  of  journeying  being  over,  the 
people  were  encamped  in  the  shadow  of  Nebo.  And 
the  Lord  said,  "Get  thee  up  Into  this  mountain, 
and  behold  the  land  which  I  give  unto  the  chil- 
dren of  Israel  for  a  possession.  .  .  .  Thou 
shalt  see  the  land,  but  thou  shalt  not  go 
thither/' 

How  strange  the  providence  that  seemed  thus 
to  deny  "the  recompense  of  reward." 

The  man  who  climbed  the  mountain  path  that 
day  was  an  hundred  and  twenty  years  old,  "and 
his  eye  was  not  dimmed,  nor  his  natural  force 
abated."  On  reaching  the  heights  he  surveyed  the 
country.  Observe  again  the  simple  pathos  of  the 
narrative:  "And  God  showed  him  all  the  land  of 
Gllead  unto  Dan;  and  all  Naphtali;  and  Eph- 
ralm  and  Manasseh,  and  the  land  of  Judah  unto  the 
utmost  sea ;  and  the  plain  of  the  valley  of  Jericho, 
the  city  of  palm  trees,  unto  Zoar.  And  God  said. 
This  Is  the  land  which  I  sware  unto  thy  fathers, 
saying,  I  will  give  It  unto  thy  seed.  I  have  caused 
thee  to  see  it  with  thine  eyes;  but  thou  shalt  not 
go  over  thither."  Was  ever  disappointment 
greater  than  this? 

But  was  this  disappointment,  after  all?  The 
end  had  come.  Moses  had  learned  his  lessons,  all 
briefly  comprehended  In  faith.  He  closed  his  eyes 
one  moment  and  opened  them  the  next,  and,  be- 
hold, the  heavenly  Canaan  was  before  him!  He 
stood  beyond  all  life's  vicissitudes  in  the  General 
Assembly  of  the   First-born,   and  looked  on  the 


The  Triumphs  of  a  Disappointed  Man    203 

King  In  his  beauty.    The  "recompense  of  reward" 
was  his  at  last.    And  It  was  clear  that  the  eventful 
life,  so  full  of  mistakes  and  disappointments,  was 
crowned  with  ultimate  and  eternal  success. 
The  great  lawgiver  rests  In : 

"a  grave  without  a  name, 

Whence  his  uncoffined  clay- 
Shall  break  again — most  wondrous  thought — 

Before  the  judgment  day, 
And  stand  with  glory  wrapt  around 

On  the  hills  he  never  trod, 
And  speak  of  the  strife  that  won  our  life 

Through  Christ  the  Incarnate  God. 

"O  lonely  tomb  In  Moab's  land 

On  dark  Beth-peor's  hill, 
Speak  to  these  anxious  hearts  of  ours 

And  teach  them  to  be  still ! 
God  hath  his  mysteries  of  grace. 

Ways  that  we  cannot  tell; 
He  hides  them  deep,  like  the  secret  sleep 

Of  him  He  loved  so  well." 

Let  us  hear  the  conclusion  of  the  whole  matter: 
"All  things  work  together  for  good  to  them  that 
love  God."  No  life  can  be  a  failure  that  Is  ad- 
justed to  the  divine  purpose.  God  makes  no  mis- 
takes. His  care  for  us  is  so  constant  and  compre- 
hensive that  all  things,  even  our  mistakes  and  dis- 
appointments and  failures,  are  made  to  work  to- 
gether for  our  good,  if  only  we  love  him.  The 
outcome  is  determined  by  the  setting  out.  "This 
Is  the  victory  that  overcometh  the  world,   even 


204  The  Cloister  Book 

your  faith."  It  was  by  his  choice  of  the  reproach 
of  Christ  that  Moses  made  sure  the  final  recom- 
pense of  his  reward.  Wherefore,  let  us  put  our 
hand  In  God's  and  walk  evermore  with  him. 

8.  PRAYER 

Blessed  be  thy  name,  O  God,  for  the  possi- 
bility of  triumphing  over  the  adverse  condi- 
tions of  life.  Let  thy  strength  so  rest  upon 
me  that,  however  I  may  be  buffeted,  I  shall 
never  be  cast  down ;  for  I  know  that  all  things 
work  together  for  good  to  them  that  love 
thee.  Let  this  be  my  strength  and  consola- 
tion in  every  dark  hour,  for  thy  Name's  sake. 
Amen. 

9.  HYMN:     "Father,  whate'er  of  earthly  bliss 

thy  sovereign  will  denies." 

10.  BENEDICTION 

Now  the  Lord  of  peace  himself  give  you 
peace  always  by  all  means.     Amen. 


SEVENTEENTH  SERVICE 

An  Interrupted  Meeting 

1.  INVOCATION 

/I  Lord,  sitting  upon  a  throne  high  and 
lifted  up,  thou  hast  promised  to  com- 
mune with  those  who  are  of  a  humble  and 
contrite  spirit.  I  would  bring  to  thine  altar 
the  firstfruits  of  my  life  and  the  fatlings  of 
my  lips;  for  nothing  is  too  good  for  thee.  I 
am  a  great  sinner;  but  thou  art  a  great 
Saviour.  Behold  my  penitence  and  hear  my 
prayer;  and,  when  thou  hearest,  forgive,  for 
Jesus*  sake.    Amen. 

2.  HYMN:      "From    every    stormy    wind    that 

blows." 

3.  SCRIPTURE  LESSON 

Psalm  90. 
John  14:15-24. 

4.  PRAYER 

I  thank  thee,  blessed  Lord  and  Saviour, 
that  I  am  permitted  to  call  myself  a  Chris- 
tian. I  thank  thee  for  my  spiritual  kinship 
with  the  innumerable  host  who  worship  thee 
in  heaven,  saying.  Worthy  art  thou  to  receive 
glory  and  honor  and  power  and  dominion 


2o6  The  Cloister  Book 

forever  and  ever,  for  thou  hast  redeemed  us 
by  thy  blood !  And  I  thank  thee  for  my  place 
in  the  great  family  of  believers  who  in  many 
lands  and  languages  on  earth  are  worship- 
ping thee  as  King  over  all  and  blessed  for- 
ever. One  family  we  dwell  in  thee.  There 
is  one  Lord,  one  faith,  one  baptism,  one  God 
and  Father  of  all.  Bless  them  now  and  make 
them  true  to  their  Lord,  to  the  faith  which 
thou  didst  deliver  to  them  once  for  all,  to 
the  baptism  of  thy  Spirit  which  makes  them 
forever  consecrate  to  thy  service,  and  to  thy 
sweet  revelation  of  the  Fatherhood  of  God. 
Give  me  the  mind  of  brotherly  love,  the  help- 
ing hand,  and  a  great  passion  for  souls  to 
keep  me  from  idling  in  the  market-place 
while  thy  fields  are  white  unto  the  harvest. 
In  every  relation  of  life,  whether  at  home,  in 
business  or  in  social  fellowship,  keep  me  true 
to  my  Christian  name.  In  my  trials  help 
me  to  find  strength  in  thee.  Give  me  a  deep 
sympathy  for  all  sufferers.  Comfort  them, 
O  Lord;  and,  according  to  my  ability,  in- 
cline me  also  to  minister  to  their  needs.  Do 
good  in  thy  good  pleasure  to  Zion,  prosper 
every  good  cause  and  magnify  thy  name 
throughout  the  earth,  for  Jesus'  sake.    Amen. 

5.  HYMN:    "Am  I  a  soldier  of  the  Cross?" 

6.  OFFERING 


An  Interrupted  Meeting  207 

7.  THE  SERMON 

An  Interrupted  Meeting 
"Arise,  let  us  go  hence."     (John  14:31.) 

So  ended  the  last  interview  of  Christ  with  his 
disciples.  The  three  years  of  fellowship  were 
over,  and  they  were  met  In  an  upper  room  In 
Jerusalem  to  say  farewell.  Christ  had  thus  In- 
formed them  and  they  so  understood  It.  Here  was 
the  last  sermon,  the  last  prayer,  the  last  supper,  the 
last  bequest,  "Peace  I  leave  with  you,"  the  last 
handclasp,  the  last  word:  Farewell!  "Arise,  let  us 
go  hence." 

I.  So  end  all  lifers  brightest  chapters. 

"We  need  no  reed,"  says  Matthew  Henry,  "no 
pole  or  measuring-line  wherewith  to  take  the  di- 
mensions of  our  days,  nor  any  skill  In  arithmetic 
wherewith  to  compute  their  number.  Nay,  we 
have  the  standard  of  them  at  our  fingers'  ends;  It 
Is  but  an  handbreadth  for  one  and  all." 

Our  life  Is  likened  to  a  dream,  an  eagle  hasten- 
ing to  Its  prey,  a  swift  ship,  a  cloud,  a  shadow,  a 
tale  that  Is  told. 

"A  tale  that  Is  told"?  But  Is  there  no  sequel? 
Does  death  end  all?  If  so,  life  Is  scarcely  worth 
the  living.  Why  should  a  man  endure  the  Ills  that 
human  flesh  Is  heir  to  when,  as  Shakespeare  says, 
he  may  so  easily  "his  quietus  make  with  a  bare 
bodkin"? 

But  perhaps  life  Is  longer  than  we  think.     The 


2o8  The  Cloister  Book 

two  most  unnatural  of  falsehoods  are  these: 
"There  Is  no  God,"  and  "Death  ends  all."  The 
first  Is  unnatural  because  It  Intimates  an  abnormal 
twist  In  one's  mental  machinery:  as  It  Is  written, 
"The  fool  hath  said  In  his  heart,  There  Is  no 
God."  And  the  second  Is  equally  so  because  It 
does  violence  to  a  universal  Intuition.  The  ques- 
tion Is,  If  a  man  die,  will  he  live  again?  And  the 
conclusive  answer  comes  not  from  books  or  lab- 
oratories but  from  within:  "I  shall  live  and  not 
die !"  I  live  forever  because  the  breath  in  my  nos- 
trils Is  the  breath  of  God. 

The  brief  period  of  time  that  we  call  life  Is  but 
the  beginning  of  It.  The  voice  that  says  Good- 
night shall  "In  some  brighter  clime  give  me  Good- 
morning."  The  word  above  the  archway  of 
God's  acre  Is  not  ''Finis/'  but  ''Emigravit/'  that 
Is,  He  hath  passed  on.  To  say,  "Let  us  go 
hence,"  Is  to  suggest  going  some  whither;  and 
there's  the  main  question.  Whither  shall  It  be? 

II.  So  end  all  lifers  associations :  "Arise,  let  us 
go  hence/' 

There  is  no  flock,  however  w^atched  and  tended, 

But  one  dead  lamb  is  there: 
There  Is  no  fireside,  howsoe'er  defended, 

But  has  one  vacant  chair. 

All  earthly  homes  are  sooner  or  later  broken 
up.  All  dearest  friendships  and  fellowships  are 
Interrupted.  There  Is  crape  on  the  door.  What 
has  happened?    Farewell!    Is  it  indeed  Farewell? 


An  Interrupted  Meeting  209 

or     Is    it    Auf    zviedersehtn,     "Until     we     meet 
again"? 

A  class  of  young  girls  was  graduated  from 
high-school  in  a  village  among  the  Alleghenies 
above  fifty  years  ago.  I  see  them  now  as  they  sat 
upon  the  platform  arrayed  In  white.  I  hear  again 
their  graduation  song: 

When  shall  we  meet  again,  meet  ne'er  to  sever? 
When  shall  love  wreathe  her  chain  round  us  forever? 
Never,  oh,  never? 

Is  this  the  end  of  friendship?  If  so,  let  there 
be  weeping  as  In  Egypt  on  the  Passover  night. 
But  there  is  to  be  a  "time  of  knitting  severed 
friendships  up."  We  part  to  meet  again.  O 
blessed  Gospel  of  the  Reunion !  What  else  could 
the  Master  mean  when  he  said,  "In  my  Father's 
house  are  many  mansions.  If  it  were  not  so  I  would 
have  told  you.  I  go  to  prepare  a  place  for  you"? 
Home,  sweet  home ! 

What  makes  a  home?  Walls  and  doors,  pic- 
tures and  furnishings?  No;  faces!  The  faces  of 
the  beloved,  of  wife  and  mother  and  children. 
Heaven  is  home.  We  shall  know  each  other 
there.  "Arise,  let  us  go  hence;"  let  us  go  hence 
to  the  Father's  house. 

III.  So  ends  the  quest  of  knozvledge. 

At  school  we  master  our  A  B  C's,  push  on 
through  successive  grades  until  we  reach  the  Uni- 
versity, and  then  go  forth  into  the  world  with  our 
diploma  and  the  title  of  Bachelor  of  Science. 


210  The  Cloister  Book 

Science  Is  from  scire,  meaning  to  know.  But 
how  little  the  "Bachelor  of  Science"  knows! 

Is  he  a  Geologist?  What  does  that  mean?  He 
has  analyzed  a  grain  of  sand,  discovering  Its  com- 
ponent parts  and  government  by  certain  forces  act- 
ing according  to  fixed  laws.  What  more?  He 
calls  his  fellow  scientists  together,  and  on  compar- 
ing notes,  they  find  they  have  reached  the  same 
meager  result.  Thus  far  and  no  further.  This 
is  the  Science  of  Geology!     And  the  curtain  falls. 

Or  perhaps  he  Is  a  Biologist.  This  means  that 
he  has  dissected  a  blade  of  grass,  found  out  Its 
color  scheme  and  the  pattern  of  Its  fabric;  and  that 
he  has  been  vainly  chasing  an  elusive  mystery 
which  he  calls  "life."  But  what  Is  life?  Let  him 
call  a  convention  of  Biologists  and  ask  them. 
There  Is  no  voice  nor  answer  nor  any  that  re- 
gardeth.  At  this  point  one  rises  to  say,  "I  move 
that  we  adjourn."     And  the  Biologists  pass  out. 

Or  he  Is  an  Astronomer;  that  Is,  he  has  been 
watching  the  stars.  "Look  how  the  floor  of 
heaven  Is  thick  Inlaid  with  patlnes  of  bright  gold!" 
Here  are  ten  thousand  times  ten  thousand  and 
thousands  of  thousands;  and  as  he  gazes,  more 
come  wheeling  Into  space,  like  ships  to  join  an  In- 
finite armada.  He  enlarges  the  object  glass  of  his 
telescope ;  and  still  they  come !  He  makes  a  spec- 
tral analysis;  he  consults  his  table  of  logarithms 
and  measures  their  relative  distances.  Then  his 
gaze  wanders  to  the  Interstellar  spaces;  and  he 
asks.   What  lies  beyond?     There  is   no   answer. 


An  Interrupted  Meeting  211 

He  assembles  his  confreres  and  propounds  the 
question.  Silence !  Then  again  the  motion  to  ad- 
journ.   And  this  Is  the  Science  of  the  Stars! 

Or  he  Is  a  Theologian.  He  has  stood  at  the 
burning  bush  and  heard  the  Voice  saying,  ''Draw 
not  nigh  hither:  I  AM  THAT  I  am!"  He  cries, 
"Show  me  thy  glory!"  The  Voice  answers,  "Hide 
In  the  cleft  of  the  rock  and  I  will  pass  by" ;  and 
lo,  he  hears  the  rustle  of  a  garment  and  a  whisper, 
"Canst  thou  by  searching  find  out  God?"  He 
cries  again,  "O  God,  reveal  thyself!"  The  an- 
swer is:  "Go  thou  to  Bethlehem."  He  stands 
there  at  the  manger  and  looks  Into  the  face  of  the 
Christ-child.  "Great  Is  the  mystery  of  godliness; 
God  was  manifest  In  the  flesh."  Angels  desire  to 
look  Into  it.  Can  the  Science  of  Theology  go 
no  further?  Thus  far  and  no  further!  In  vain 
do  Councils  assemble ;  in  vain  do  Theologians  con- 
fer; in  vain  do  they  formulate  creeds.  Science  is 
baffled.  Faith  alone  can  lift  her  eyes.  "Where  Is 
the  wisdom  of  this  world?"  Arise,  let  us  go 
hence.     The  curtain  falls. 

But  hear  the  word  of  the  Master:  "At  that  day 
ye  shall  know  that  I  am  In  my  Father  and  ye  In  me, 
and  I  In  you."  And  again,  "What  I  do  thou 
knowest  not  now,  but  thou  shalt  know  hereafter." 
There  Is  then  to  be  a  Post-Graduate  Course.  Oh, 
the  vistas  that  open  up  before  us !  Here  we  know 
In  part,  we  see  as  in  a  glass  darkly;  but  there  we 
shall  see  face  to  face  and  know  even  as  we  are 
known.     The  adjournment  is  not  sine  die;  but  to 


212  The  Cloister  Book 

meet  for  further  conference  at  the  call  of  Him 
who  said,  "I  am  the  Truth." 

IV.  So  end  our  most  earnest  attempts  at  char- 
acter building:  Arise,  let  us  go  hence! 

Where  will  you  find  Plato's  "Dikaios,"  the 
four-square  man?  The  most  discouraging  thing 
in  the  world  is  to  try  to  be  somebody ;  not  a  some- 
body wearing  a  crown  or  a  laurel  wreath;  not  a 
somebody  with  his  name  in  the  newspapers;  but  a 
self-respecting  Somebody  who  can  look  in  the  glass 
and  say,  "I  am  not  ashamed."  The  requirement 
Is,  ''Be  ye  perfect";  and  our  best  answer  is,  "I 
count  not  myself  to  have  apprehended,  as  though 
I  had  already  attained  either  were  already  perfect." 

We  have  rules  of  conduct,  noble  aspirations 
and  a  splendid  Ideal.  The  elements  of  worth  and 
true  greatness  are  in  every  one.  We  have  a  con- 
science wherewith  to  determine  betwixt  the  worse 
and  better  reason.  We  look  on  our  Ideal  and  re- 
solve to  be  like  him,  to  come  up  to  the  measure  of 
the  stature  of  his  fulness,  and  we  constantly  fail. 
Sin,  strengthened  by  habit,  has  an  almost  irresisti- 
ble grip  upon  us.  Heredity  is  against  us;  our 
forebears  drag  us  down.  Environment  also  is 
against  us.  So  "there  is  no  difference;  we  all  come 
short,"  not  only  of  the  glory  of  God  but  of  the 
possible  glory  of  manhood  as  God  has  revealed 
it. 

I  once  officiated  at  the  funeral  of  a  man  who  for 
fifty  years  had  lived  the  reckless  life  of  a  sybarite. 
Then  he  saw  the  light  that  Saul  of  Tarsus  saw  on 


An  Interrupted  Meeting  213 

his  way  to  Damascus  and  heard  the  Voice  saying,  "I 
am  Jesus";  and  the  grapple  began.  For  the  next 
ten  years  he  hved  on  the  thin  red  line,  fighting  a 
good  fight,  wounded  sore,  staggering  and  going 
down,  struggling  to  his  feet  again,  facing  the 
world,  the  flesh  and  the  devil  with  a  resolute  pur- 
pose to  be  a  Christ-like  man.  And  thus,  at  length, 
he  died  fighting.  Is  that  the  end  of  the  story? 
In  the  plan  of  Infinite  Love  is  there  nothing  beyond 
for  that  man?  For  such  comes  the  message:  *'To 
him  that  overcometh  will  I  give  a  white  stone, 
and  in  the  stone  a  new  name  written,  which  no  man 
knoweth  saving  he  that  receiveth  it."  The  eternal 
aeons  are  before  them  to  finish  the  task  of  char- 
acter building,  as  it  is  written,  "Now  are  we  sons 
of  God,  and  it  doth  not  yet  appear  what  we  shall 
be;  but  when  he  shall  appear  we  shall  be  like  him, 
for  we  shall  see  him  as  he  is." 

V.  Our  life-work  ends  in  the  same  way:  Arise, 
let  us  go  hence! 

We  set  out  to  accomplish  great  things  for  God. 
We  dream  dreams  and  see  visions  and  they  dis- 
solve about  us  like  castles  in  the  air.  We  are  cut 
off  in  the  midst  of  our  days.  We  hoped  for  suc- 
cess. There  is  no  such  thing  as  success  in  this 
world.  One  Man  only  has  ever  been  able  to  say, 
"I  have  finished  the  work  which  thou  gavest  me  to 
do!" 

A  man  sits  down  to  write  a  story.  He  calls  it 
"The  Mystery  of  Edwin  Drood."  As  he  ap- 
proaches the  denouement  he  hears  a  voice  saying: 


214  The  Cloister  Book 

"Arise,  let  us  go  hence!"  and  in  the  middle  of  a 
sentence  the  pen  drops  from  his  hand. 

In  our  Museum  of  Natural  History  there  Is  the 
mummy  of  a  Peruvian  woman,  with  a  work-basket 
by  her  side,  which  was  buried  with  her.  It  would 
appear  that  she  was  knitting  a  lace-pattern  when 
the  summons  came.  Here  is  the  pillow;  and  here 
are  the  spools  and  the  needles — the  very  needle 
with  which  she  hoped  to  finish  her  work,  when  the 
voice  said,  "Arise,  let  us  go  hence!"  And  there 
she  left  it. 

Once  upon  a  time  there  lived  a  man  whose  years 
were  nine  hundred  and  sixty  and  nine,  "and  he 
died."  He  lived  long  enough,  surely,  to  warrant 
the  hope  of  success.  It  Is  safe  to  say,  however, 
that  In  his  last  sickness  he  called  his  sons  and  his 
sons'  sons  about  him  and  said:  "I  have  undertaken 
to  do  this  or  that  and  have  not  completed  it.  I 
pray  you  take  up  the  plan  and  carry  It  out." 

The  two  most  indispensable  men  of  the  Old 
Economy,  as  It  would  appear,  were  Moses  and 
Ellas.  The  former  led  the  children  of  Israel  out 
of  their  bondage  and  through  the  wilderness  to  the 
very  border  of  the  Promised  Land;  and  just  there, 
when  It  seemed  as  If  himself  alone  could  finish  the 
work,  he  was  called  up  into  the  mountain  where  he 
sang  his  death  song:  "The  days  of  our  years  are 
threescore  years  and  ten;  and  If  by  reason  of 
strength  they  be  fourscore  years,  yet  Is  their 
strength  labor  and  sorrow,  for  It  Is  soon  cut  off 
and  we  fly  away.    So  teach  us  to  number  our  days 


An  Interrupted  Meeting  215 

that  we  may  apply  our  hearts  unto  wisdom.  Let 
thy  work  appear  unto  thy  servants  and  thy  glory 
unto  their  children,  and  let  the  beauty  of  the  Lord 
our  God  be  upon  us;  and  establish  thou  the  work 
of  our  hands  upon  us;  yea,  the  w^ork  of  our 
hands  establish  thou  it!" 

And  the  other,  Elias,  wrought  for  the  deliver- 
ance of  Israel  in  a  time  of  great  spiritual  need.  As 
a  reformer  he  tore  down  the  high  places  and  de- 
stroyed the  images  of  Baal.  He  brought  the  na- 
tion to  the  very  verge  of  pure  religion,  and  then 
God  sent  the  chariot  of  fire.  As  he  went  upward, 
a  voice  of  lamentation  was  heard  from  the  valley 
below:  "My  father,  my  father,  the  chariot  of  Is- 
rael and  the  horsemen  thereof!" 

Thus  the  work  of  the  two  mightles  was  appar- 
ently broken  in  the  midst  and  reached  a  futile  end. 

But  when  a  thousand  years  had  passed,  lo,  here 
are  Moses  and  Elias  on  the  Mount  of  Transfigura- 
tion, speaking  with  Jesus  concerning  the  decease 
which  he  Is  presently  to  accomplish  at  Jerusalem. 
This  means  that  the  continuity  of  their  lives  was 
not  broken  at  all.  In  the  interim  they  had  kept 
abreast  of  human  events  and  they  were  In  full 
sympathy  with  their  glorious  consummation  at 
Calvary.  Thus  was  the  work  of  their  hands  es- 
tablished upon  them. 

No;  life  Is  not  a  fragment.  The  letter  which 
we  write  Is  brief,  but  Its  postscript  Is  eternal.  He 
is  a  foolish  man,  therefore,  who  leaves  eternity  out 
of  the  reckoning.     It  is  this  that  makes  life  worth 


2i6  The  Cloister  Book 

living.  The  fabric  is  otherwise  a  thing  of  mere 
threads  and  thrums.  It  needs  the  infinite  outlook 
to  complete  it. 

The  world  has  known  no  greater  artist  than 
Raphael.  What  faces  of  Christ  he  painted !  What 
angels  and  Madonnas !  And  he  died  at  thirty- 
seven.     Has  he  ceased  to  paint,  think  you? 

When  earth's  last  picture  is  painted, 

And  the  tubes  are  twisted  and  dried; 
When  the  oldest  colors  are  faded, 

And  the  youngest  critics  have  died ; 
We  shall  rest — and  oh,  we  shall  need  It — 

Lie  down  for  a  moment  or  two,* 
Till  the  Master  of  all  good  workmen 

Shall  set  us  to  work  anew\ 

And  those  that  were  good  shall  be  happy; 

They  shall  sit  In  a  golden  chair ; 
They  shall  splash  at  a  ten-league  canvas 

With  brushes  of  comet's  hair. 
They  shall  have  real  saints  to  draw  from, 

Alagdalene,  Peter,  and  Paul, 
They  shall  work  for  an  age  at  a  sitting, 

And  never  be  tired  at  all. 

And  only  the  Master  shall  praise  us, 

And  only  the  Master  shall  blame; 
And  no  one  shall  w^ork  for  money. 

And  no  one  shall  work  for  fame; 
But  each  for  the  joy  of  working, 

And  each  in  his  separate  star, 
Shall  draw  the  thing  as  he  sees  it 

For  the  God  of  things  as  they  are. 

*A  liberty  is  here  taken  with  Mr.  Kipling's  theologj'.  He  writes  "for 
an  aeon  or  two";  but  we  shall  not  lie  down  for  an  son  or  anything  like 
it.  The  question  of  soul-sleeping  was  settled  definitely  and  finally  when 
Jesus  said:     "To-day  shah  thou  be  with  me  in   Paradise." 


An  Interrupted  Meeting  217 

The  meeting  in  the  upper  room  was  broken  up. 
At  the  Master's  word,  "Arise,  let  us  go  hence," 
one  opened  the  door  and  they  passed  down  the 
outer  stairway.  Whither?  To  Gethsemane,  to 
the  Judgment  Hall,  to  Calvary,  to  Olivet,  where 
he  lifted  his  hands  in  benediction  and  the  heavens 
opened  to  receive  him.  And  still  whither?  The 
Master  w^ent  to  the  glory  which  he  had  with  the 
Father  before  the  world  was.  Presently  one  of 
those  disciples  passed  on  by  the  red  path  of  mar- 
tyrdom to  rejoin  him;  then  another  and  another 
until  at  last  the  aged  John,  sole  survivor  of  that 
apostolic  company,  climbed  the  steep  ascent  to 
heaven.  Then  the  circle  was  complete.  What  a 
reunion!  Not  in  Mary's  house  in  Jerusalem,  but 
In  the  Father's  house  of  many  mansions.  And 
there  what  joyous  memories,  what  planning  of 
campaigns!  The  mists  that  hung  about  their 
earthly  life  have  long  since  cleared  away.  They 
see  the  just  proportion  of  things.  It  Is  apparent 
to  them  now  that  their  earthly  life  was  but  the 
preface  of  an  endless  serial;  time  but  the  threshold 
of  eternity,  and  service  here  an  apprenticeship  for 
unending  usefulness  In  the  Kingdom  of  God. 

8.  PRAYER 

O  God,  as  I  have  no  abiding  city  on  earth 
keep  me  moving  on  toward  the  City  that  hath 
foundations,  whose  builder  and  maker  Is  God. 
Loosen  my  grip  on  things  temporal  and  give 
me  an  ever  deepening  Interest  In  the  things 


2i8  The  Cloister  Book 

which  endure  forever.  I  know  that  I,  being 
risen  with  Christ  into  the  immortal  life,  should 
seek  the  things  which  are  above  where  Christ 
sitteth  at  the  right  hand  of  God.  Help  me  to 
realize  the  high  calling  wherewith  I  have  been 
called.  My  citizenship  is  in  heaven.  Let  me 
Hve,  therefore,  as  a  pilgrim  and  a  stranger, 
looking  forward  to  a  better  country,  even  an 
heavenly,  and  setting  my  affection  on  things 
unseen  and  eternal.  Help  me  to  live  for 
eternity;  and  to  that  end  help  me  to  live  to- 
day, for  Jesus'  sake.     Amen. 

9.  HYMN:  "I  would  not  live  alway." 

10.  BENEDICTION 

The  grace  of  the  Lord  Jesus  Christ,  the 
love  of  God  and  the  communion  of  the  Holy 
Ghost  be  with  you.     Amen. 


EIGHTEENTH  SERVICE 

The  Ministry  of  Angels 

1.  INVOCATION 

/^IVE  ear  to  my  words,  O  Lord;  consider 
my  meditation  and  hearken  unto  my 
cry.  Let  the  worship  of  this  hour  be  accept- 
able unto  thee  as  the  morning  sacrifice.  Teach 
me  to  pray  and  praise  In  the  beauty  of  holi- 
ness, for  Jesus'  sake.     Amen. 

2.  HYMN:    ''Come,  thou  Almighty  King." 

3.  SCRIPTURE  LESSON 

Genesis  28  :io-22. 
Luke  9  : 1 8-3  6. 

4.  PRAYER 

O  God,  I  thank  thee  for  thy  nearness.  My 
prayer  Is  not  to  one  that  standeth  afar  off  or 
sitteth  on  a  throne  enveloped  in  forbidding 
splendors;  for  thou  hast  said,  "Lo,  I  am  with 
you  alway."  Thine  eyes  behold  my  down- 
sitting  and  mine  uprising;  and  I  am  not 
afraid,  because  thou  hast  taught  me  to  say 
"Abba,  Father."  For  thy  great  love  made 
manifest  In  providence  and  grace  I  thank 
thee.    I  have  heard  the  story  of  the  Cross.    O 


2  20  The  Cloister  Book 

wondrous  love !  Make  me,  in  some  measure 
worthy  of  it.  And  help  me  to  realize  my 
commission  as  a  servant  of  Christ.  Send 
me  forth  with  the  Evangel  and  make  me  will- 
ing to  go.  Help  me  to  tell  to  sinners  round 
what  a  dear  Saviour  I  have  found.  Let  my 
walk  and  conversation  proclaim  the  sincerity 
of  my  faith.  Make  all  thy  people  evangel- 
ists, each  preaching  the  gospel  in  his  own 
way,  but  every  one  preaching  it.  As  they 
profess  to  have  risen  with  Christ  in  newness 
of  life,  so  incline  them  to  seek  the  things 
which  are  above  where  Christ  sitteth  at  the 
right  hand  of  God.  Bless  all  preachers, 
whether  humanly  ordained  or  not — myself 
among  them — and  enable  us  to  follow  in  the 
steps  of  Jesus,  proclaiming  the  whole  counsel 
of  God.  Let  this  Sabbath  be  a  day  of  thy 
right  hand,  O  Lord;  build  up  thy  people  in 
the  most  holy  faith  and  let  sinners  come 
flocking  to  thee  for  salvation  as  doves  to 
their  windows.  Strengthen  the  weak;  re- 
claim the  wandering;  give  beauty  for  ashes, 
the  oil  of  joy  for  mourning  and  the  garment 
of  praise  for  the  spirit  of  heaviness.  And 
all  to  the  glory  of  thy  great  Name,  for 
Christ's  sake.     Amen. 

5.  HYMN:     "Just  as  I  am,  without  one  plea." 

6.  OFFERING 


The  Ministry  of  Angels  221 

7.  THE  SERMON 

The  Ministry  of  Angels 

"Are  they  not  all  ministering  spirits,  sent  forth 
to  minister  for  them  who  shall  be  heirs  of  salva- 
tion?"    (Heb.  i:  14.) 

''I  cannot  help  feeling  that  my  dear  husband 
knows  all  about  my  circumstances  and  Is  near  to 
me.  We  lived  together  forty  years  and  our  hap- 
piness was  ideal.  Do  you  suppose  that  he  can  be 
alive  anywhere  In  the  universe  and  not  want  to 
come  to  me?  Is  It  right  to  believe  that  way?'* 
So  writes  a  bereaved  wife.  There  are  multitudes 
of  people  who  are  questioning  In  like  manner.  If 
an  affirmative  answer  could  be  given,  what  con- 
solation It  would  give  to  those  who  are  passing 
through  the  Valley  of  Tears! 

I.  Let  us  hear,  at  the  outset,  the  Testimony  of 
the  Heart. 

It  cries  aloud  and  will  not  be  silent,  "Come 
back,  O  loved  and  lost,  come  back  and  comfort 
me!'' 

But  this  Is  not  proof.  We  want  something  more 
positive  than  the  lonely  cry  and  the  outstretching 
of  empty  arms.  One  of  our  poets  has  expressed  It 
In  this  wise : 

Beside  the  dead  I  knelt  for  prayer, 

And  felt  a  presence  as  I  prayed. 
Lo,  it  was  Jesus  standing  there. 

He  smiled:    "Be  not  afraid," 


222  The  Cloister  Book 

"Lord,  thou  hast  conquered  death,  we  know : 

Restore  again  to  life,"  I  said, 
"This  one  who  died  an  hour  ago." 

He  smiled:    "She  is  not  dead." 

"Asleep,  then,  as  thyself  didst  say; 

Yet  thou  canst  lift  the  lids  that  keep 
Her  prisoned  eyes  from  ours  away." 

He  smiled:    "She  doth  not  sleep." 

"Nay,  then,  tho'  haply  she  do  wake. 
And  look  upon  some  fairer  dawn. 

Restore  her  to  our  hearts  that  ache." 
He  smiled:    "She  is  not  gone." 

"Alas!  too  well  we  know  our  loss, 

Nor  hope  again  our  joy  to  touch 
Until  the  stream  of  death  we  cross." 

He  smiled:    "There  is  no  such." 

"Yet  our  beloved  seem  so  far, 

The  while  we  yearn  to  feel  them  near, 

Albeit  with  thee  we  trust  they  are." 
He  smiled :   "And  I  am  here." 

"Dear  Lord,  how  shall  we  know  that  they 
Still  walk  unseen  with  us  and  thee, 

Nor  sleep,  nor  wander  far  away?" 
He  smiled:   "Abide  in  me." 

IL  Let  us  turn  now  to  the  Testimony  of 
Reason. 

And  here  we  are  on  dangerous  ground; 
since  reason,  of  itself  alone,  is  ever  an  untrust- 
worthy guide  in  spiritual  things.  So  long  as  it 
pursues  a  straightforward  argument  from  data 
furnished  by  the  five   physical  senses   it  can  be 


The  Ministry  of  Angels  223 

trusted;  but  when  It  crosses  the  borders  Into  the 
province  of  faith  It  becomes  a  blind  leader  of  the 
blind.  This  will  account  for  the  many  lamentable 
and  often  grotesque  errors  of  Irreligious  men  in 
dealing  with  the  question  before  us. 

There  Is  the  error  of  the  Sadducees,  those  ra- 
tionalists of  the  olden  time,  who,  recognizing  no 
authority  beyond  that  of  reason,  argued  them- 
selves Into  a  practical  rejection  of  the  supernatural. 
They  held  that  life  beyond  the  grave  is  an  empty 
dream.     Death  ends  all. 

And  there  is  the  error  of  the  Pagan  mythol- 
oglsts,  who  peopled  the  earth  with  supernatural 
beings.  Nymphs,  Naiads,  Oreads  and  Oceanides, 
Dryads  and  Hamadryads,  they  swarmed  through 
the  fields  and  forests,  flitted  along  the  shores  of 
every  stream,  rode  in  chariots  of  cloud  and  whis- 
pered in  the  winds.  This  is  the  rediictio  ad  ah- 
surdiim  of  a  sublime  and  helpful  truth. 

The  Romanists,  also,  by  exceeding  the  bounds 
of  Scripture  and  following  their  own  imagination, 
have  fallen  into  the  lamentable  mistake  of  paying 
divine  honors  to  angels  and  spirits  of  just  men 
made  perfect.  This  would  never  have  happened 
had  they  hearkened  to  the  voice  of  the  Angel  of 
the  Apocalypse,  who,  when  John  fell  down  to  wor- 
ship before  his  feet,  recoiled  In  horror,  saying, 
''See  thou  do  it  not:  for  I  am  thy  fellow-servant, 
and  of  thy  brethren  the  prophets,  and  of  them 
which  keep  the  sayings  of  this  book:  worship 
God."    (Rev.  22:9.) 


224  The  Cloister  Book 

And  scarcely  less  deplorable  Is  the  error  into 
which  the  Puritans  fell  when,  in  their  repugnance 
to  Mariolatry  and  saint-worship,  they  swung  to 
the  other  extreme  and  wholly  ignored,  If  not 
denied,  the  ministry  of  saints  and  angels.  They 
put  the  spiritual  world  afar  off,  making  it  a  cold 
and  dreary  place;  like  that  of  the  poet's  dream: 

Somewhere  in  desolate,  wind-swept  space, 
In  Twilight  Land,  in  No-man's  Land, 

Two  hurrying  shapes  met  face  to  face 
And  bade  each  other  ''Stand!" 

"And  who  are  you?"  cried  one,  agape, 
Shuddering  in  the  gloaming  light. 

"I  do  not  know,"  cried  the  other  shape; 
"I  only  died  last  night!" 

But  the  worst  error  of  all  Is  that  of  the  so-called 
Spiritualists,  who  profess  to  call  back  the  spirits 
of  the  departed  and  converse  with  them  at  will; 
engaging  them  In  foolish  and  frivolous  tricks,  with 
the  lights  turned  down,  such  as  ringing  bells  In 
closed  cabinets  and  tipping  tables  and  knocking  on 
hollow  walls;  Inducing  them  to  peep  and  mutter 
nonsense  beneath  the  level  of  dull  scholars  In  our 
grammar  schools.  This  Is  not  only  grotesque;  it 
is  hideous  and  abhorrent  to  common  sense;  since, 
whatever  change  may  have  been  wrought  In  our 
beloved  by  their  transition  to  the  spiritual  world, 
they  are  certainly  not  greater  fools  than  when  they 
dwelt  among  us.  And  whatever  may  be  their  min- 
istries on  earth,  we  have  no  reason  to  believe  that 


The  Ministry  of  Angels  225 

they  can  be  summoned  at  pleasure  or  conversed 
with  at  will.  The  purpose  of  their  earthly  visita- 
tion, if  there  be  such,  is  not  to  gratify  curiosity  or 
contribute  to  our  entertainment,  but  to  serve  our 
best  interests  with  reference  to  the  future  life. 

III.  We  shall  avoid  these  and  similar  errors  by 
keeping  close  to  Scripture,  To  the  Law  and  the 
Testimony,  therefore;  what  saith  the  Lord? 

At  the  outset  attention  is  called  to  the  frequent 
reference  made  in  the  Scriptures  to  angels. 

Who  are  these  "angels"?  It  is  often  taught 
and  generally  supposed  that  they  are  a  distinct  or- 
der of  beings,  wholly  apart  from  the  human  race. 
I  do  not  believe  that;  nor  do  I  believe  there  is  any 
Scriptural  ground  for  it.  Objection  has  been 
made  to  the  Sunday  School  hymn,  ''I  want  to  be 
an  angel,"  as  expressing  a  desire  after  the  unat- 
tainable: which  would  be  a  valid  criticism  if 
angels  and  saints  triumphant  were  different  gen- 
era. In  fact,  however,  the  term  "angels"  is  used 
to  characterize  all  the  inhabitants  of  the  spiritual 
world.  So  far  as  we  are  informed  there  is  only 
one  race  of  spiritual  beings  in  the  universe,  and 
it  embraces  all  who  have  ever  been  created  in  the 
likeness  of  God. 

True,  it  is  written  of  man,  "Thou  hast  made 
him  a  little  lower  than  the  angels"  (Ps.  8:5); 
but  in  this  instance  the  word  is  Elohim,  and  the 
passage  is  rendered  in  the  Revised  Version,  "Thou 
hast  made  him  a  little  lower  than  God,"  the  refer- 
ence being  to  his  participation  in  the  divine  char- 


226  The  Cloister  Book 

acteristics.  It  Is  true,  also,  that  man  In  his  earthly 
hfe  Is  lower  than  the  inhabitants  of  the  celestial 
world;  but  Christ  himself  affirms  that  this  Inferi- 
ority Is  removed  by  death  where  he  says,  "They 
are  equal  unto  the  angels  and  are  the  children  of 
God,  being  the  children  of  the  resurrection" 
(Luke  20:36). 

The  host  of  heaven  may  consist,  for  aught  we 
know,  of  multitudes  from  other  worlds  as  well  as 
from  our  own.  Among  them  there  are  different 
orders,  Indicated  by  such  titles  as  angels  and  arch- 
angels, cherubim  and  seraphim,  authorities, 
thrones,  dominions,  principalities,  powers  and 
saints  triumphant;  but  this  fact  does  not  prove  any 
racial  distinction  any  more  than  the  existence  of 
ranks  and  titled  orders  among  men.  All  are  alike 
In  having  been  created  as  rational  beings  after  the 
divine  image.  Some  have  never  been  defiled  with 
sin,  having  "kept  their  first  estate;"  others  are  sin- 
ners saved  by  grace.  "One  family  they  dwell  in 
him." 

Turn  now  to  a  consideration  of  the  employment 
of  these  heavenly  beings.  This  is  twofold.  They 
are  represented  as  "before  the  throne  of  God, 
praising  him  In  his  temple."  This  is  their  leitour- 
g'la,  or  devotional  service;  and  the  Scriptures 
abound  with  references  to  It.  But  their  other 
form  of  employment  Is  the  diakonia,  or  ministry. 
This  brings  us  Immediately  to  the  matter  In  hand. 

The  name  "angel"  Is  significant  of  ministry. 
It  means  literally  a  messenger  or  one  sent  forth. 


The  Ministry  of  Angels  227 

It  was  the  belief  of  Cardinal  Newman  that  our 
world  is  everywhere  pervaded  by  spirits,  who  are 
sent  hither  as  divine  agents,  not  only  in  spiritual 
matters;  not  only  in  the  directing  of  social  and 
political  affairs;  but  even  in  the  control  of  the  ele- 
ments; as  it  is  written,  ''Who  maketh  his  angels 
spirits,  and  his  ministers  a  flame  of  fire."  Without 
going  so  far,  we  are  bound  to  affirm,  as  the  con- 
sistent teaching  of  Scripture,  that  they  are  sent  out 
everywhere  as  willing  servants  to  do  the  divine  will 
(Acts  5  119;  12  .7,  etc.). 

One  of  their  special  functions  is  to  exercise  a 
personal  care  for  those  who  are  living  on  earth. 

This  is  the  doctrine  of  "guardian  angels." 
The  fact  that  it  is  so  frequently  carried  to  a  gro- 
tesque extreme  must  not  frighten  us  away  from 
the  wonderful  and  blessed  truth.  Jesus,  holding 
a  child  upon  his  knee,  said:  "Take  heed  that  ye 
despise  not  one  of  these  little  ones;  for  I  say  unto 
you  that  in  heaven  their  angels  do  always  behold 
the  face  of  my  Father:"  on  which  Doctor  Schaff, 
agreeing  with  most  commentators,  remarks,  "It 
would  seem  the  proper  inference  that  every  be- 
liever has  his  guardian  angel."  But  even  this 
interpretation  Is  too  narrow.  Why  confine  it  to 
"every  believer"?  If  It  suggests  the  doctrine  of 
guardian  angels  at  all,  it  teaches  that  they  watch 
over  the  interests  of  all  the  "little  ones."  (See  also 
Psalm  91  :ii,  12;  Luke  15  :io.) 

But  a  still  more  particular  care  Is  exercised  by 
these  angelic  ministrants  over  those  who  have  al- 


228  The  Cloister  Book 

lied  themselves  with  the  service  of  Christ.  The 
writer  of  the  Epistle  to  the  Hebrews  says  they  are 
"sent  forth  to  minister  for  them  who  shall  be  heirs 
of  salvation."  And  David  says  more  specifically, 
"He  shall  give  his  angels  charge  over  thee  to  keep 
thee  In  all  thy  ways;  they  shall  bear  thee  up  in  their 
hands  lest  thou  dash  thy  foot  against  a  stone." 

It  is  our  purpose  to  avoid  all  speculation  at  this 
point  and  to  confine  ourselves  absolutely  to  the 
teaching  of  the  Scriptures.  The  Old  Testament 
abounds  In  references  to  the  ministry  of  angels. 
Angels  appeared  to  Abraham  (Genesis  22:11, 
etc.);  to  Jacob  (Genesis  28:12);  to  Hagar 
(Genesis  16:7,  etc.);  to  Balaam  (Num.  22:23- 
35);  to  Gideon  (Judges  6:11);  to  Manoah's 
wife  (Judges  13:3-20);  to  Elijah  (i  Kings 
19:5,  etc.)  ;  to  Zecharlah  (Zech.  i  :9,  etc.)  ;  and 
to  many  more.  An  angel  led  the  Children  of 
Israel  out  of  Egypt  "by  the  right  way."  An 
angel  "shut  up  the  mouths  of  the  lions"  and  de- 
livered Daniel  from  his  trouble.  Once  and  again 
angels  Interposed  to  save  Israel  in  battle  against 
overwhelming  odds. 

The  New  Testament  is  no  less  explicit.  Angels 
foretold  the  incarnation,  heralded  the  wonderful 
event,  attended  on  the  ministry  of  Jesus,  succored 
him  after  his  temptation  and  in  the  Garden  of 
Gethsemane,  hovered  over  his  cross  in  legions, 
rolled  away  the  stone  from  his  sepulcher  and  an- 
nounced his  resurrection.  Angels  appeared  to 
Peter    (Acts   12:8);  to  Paul   (Acts  27:23);  to 


The  Ministry  of  Angels  229 

Philip  (Acts  8:26);  to  Cornelius  (Acts  10:7); 
to  John  (Rev.  i). 

And  the  direct  teaching  of  Jesus  In  this  matter 
Is  conclusive.  He  not  only  affirmed  the  guardian- 
ship of  angels  In  the  passage  already  referred  to 
(Matt.  18:10),  but  repeatedly  made  mention  of 
their  ministry  among  men. 

In  the  Parable  of  Dives  and  Lazarus  he  ex- 
pressly says  that  the  soul  of  the  devout  beggar  was 
carried  by  angels  to  the  blessed  land  (Luke  16: 
22). 

In  his  thrilling  portrayal  of  the  Judgment  he 
says,  ''The  harvest  Is  the  end  of  the  world  and  the 
reapers  are  the  angels"  (Matt.  13:39),  and,  still 
more  explicitly,  "So  shall  it  be  at  the  end  of  the 
world;  the  angels  shall  come  forth  and  sever  the 
wicked  from  among  the  just"  (Matt.  13:49). 

He  assigns  to  these  spiritual  beings  a  special 
place  In  his  ultimate  triumph  and  universal  reign 
on  earth,  announcing  that  when  he  comes  it  will 
be  "in  the  glory  of  his  Father  with  the  holy 
angels"  (Mark  8:38). 

In  his  conversation  with  Moses  and  Elijah  on 
the  Mount  of  Transfiguration  he  gives  us  to  under- 
stand that  the  spirits  of  just  men  made  perfect  bear 
a  closer  relation  to  mundane  affairs  than  Is  gener- 
ally supposed.  Here  were  two  men  who  had  lived 
five  hundred  years  apart  and  had  been  dead  more 
than  a  thousand  years ;  yet  they  knew  each  other  and 
felt  a  mutual  interest  in  the  earthly  work  of  Jesus. 
They  came  from  heaven  to  minister  to  him  when 


230  The  Cloister  Book 

the  shadow  of  the  cross  fell  over  him  as  dark 
and  cold  as  a  winter's  night;  and  they  "spake  of 
his  decease  which  he  should  accomplish  at  Je- 
rusalem" (Luke  9:31).  The  inference  is  in- 
evitable that  they,  while  in  heaven,  knew  what 
was  occurring  and  about  to  occur  on  earth,  and, 
more,  that  they  were  under  commission  to  as- 
sist in  some  of  its  important  events.  One  such 
visit  is  enough  to  demonstrate  the  fact  that  the 
saints  triumphantly  share  in  the  blessed  minis- 
try. 

Our  own  loved  ones  in  heaven  are  among  those 
who  are  "sent  forth  to  minister  for  them  who  shall 
be  heirs  of  salvation."  They  are  "sent" :  and,  un- 
like Christians  on  earth,  when  they  are  sent  they 
always  go.  And  what  could  be  more  natural  than 
that  they  should  be  sent  to  those  whom  they  know 
and  love  and  for  whose  welfare  they  are  most  pro- 
foundly concerned?  "Wherefore  comfort  one  an- 
other with  these  words." 

Which  of  the  petty  kings  of  earth 

Can  boast  a  guard  like  ours, 
Encircled  from  our  second  birth 

By  all  the  heavenly  powers? 
With  them  we  march  securely  on 

Throughout  Immanuel's  ground; 
And  not  an  uncommissioned  stone 

Our  sacred  feet  shall  wound. 
Ten  thousand  offices  unseen 

For  us  they  gladly  do, 
Deliver  in  the  lions'  den 

And  safe  escort  us  through. 


The  Ministry  of  Angels  231 

And  when  our  spirits  we  resign, 
On  outstretched  wings  they  bear, 

And  lodge  us  in  the  arms  divine 
And  leave  us  ever  there. 

To  the  testimony  of  Jesus  might  be  added  that 
of  his  apostles,  who  In  all  their  writings  recognize 
the  ministry  of  angels. 

The  writer  of  the  Epistle  to  the  Hebrews  is 
quite  clear:  "Are  they  not  all  ministering  spirits, 
sent  forth  to  minister  for  them  who  shall  be  heirs 
of  salvation?"  And,  later  on — after  an  Illustrious 
roll-call  of  heroes,  who  through  faith  subdued 
kingdoms,  wrought  righteousness,  stopped  the 
mouths  of  lions,  quenched  the  violence  of  fire, 
waxed  valiant  In  fight  and  turned  to  flight  the 
armies  of  the  aliens — he  utters  this  exhortation, 
^'Wherefore,  seeing  we  also  are  compassed  about 
with  so  great  a  cloud  of  witnesses,  let  us  lay  aside 
every  weight  and  the  sin  which  doth  so  easily  be- 
set us,  and  let  us  run  with  patience  the  race  that  Is 
set  before  us,  looking  unto  Jesus  the  author  and 
finisher  of  our  faith;  who,  for  the  joy  that  was  set 
before  him,  endured  the  cross,  despising  the  shame, 
and  Is  set  down  at  the  right  hand  of  the  throne 
of  God"  (Heb.  12  :i,  2).  The  Christian  Is  stand- 
ing as  an  athlete  In  the  lists,  waiting  for  the  signal 
to  speed  toward  the  golden  milestone  for  the 
Olympian  wreath;  and  the  galleries  are  filled  with 
spectators — angels,  saints  triumphant,  martyrs 
gone  to  glory — cheering  him  on. 

Oh,  we  are  living  In  a  larger  world  than  we 


232  The  Cloister  Book 

think!  We  are  objects  of  heavenly  solicitude  in 
all  our  earnest  efforts  to  quit  ourselves  as  the  chil- 
dren of  God. 

If  these  things  are  so,  it  follows  that  heaven  is 
not  "far,  far  away."  It  is  nearer  than  we  think. 
A  veil  of  gossamer  is  all  that  separates  us  from 
the  invisible.  Death  is  but  "a  covered  bridge, 
leading  from  light  to  light  through  a  brief  dark- 
ness." There  is  no  interruption  of  the  continuity 
of  life.  A  line  of  shadow  falls  across  our  path; 
we  step  across  and  go  living  right  on.  The  life 
beyond  is  merely  the  sequel  of  the  life  we  are  liv- 
ing now. 

It  follows,  also,  that  everything  depends  on  the 
way  we  spend  these  probationary  years.  This  is 
merely  an  apprenticeship  for  eternal  service.  Who- 
ever honors  his  commission,  discharging  every 
duty  as  it  comes  and  rejoicing  to  minister  to  others, 
will  receive  the  service-chevron.  He  that  is  faith- 
ful in  a  few  things  shall  be  made  ruler  over  ten 
cities.  If  we  would  find  a  congenial  place  in  that 
world  of  which  it  is  written,  "And  his  servants  shall 
serve  him,"  we  must  be  faithful  in  this  world. 
Ministry  is  our  business,  as  followers  of  Christ; 
to  "do  good  as  we  have  opportunity  unto  all  men." 
Our  promotion  to  the  ministry  of  angels  depends 
on  our  fidelity  here  and  now. 

And  it  follows,  finally,  that  if  our  friends  in 
heaven  are  so  deeply  concerned  in  our  spiritual 
welfare  we  ourselves  should  be  concerned  no  less. 
One  passage,  and  perhaps  the  most  important,  in 


The  Ministry  of  Angels  233 

the  teaching  of  Jesus  touching  the  matter  In  hand, 
has  been  purposely  deferred  until  this  point:  It  Is 
his  reference  to  the  concern  felt  by  the  Inhabitants 
of  heaven  for  the  conversion  of  their  friends  on 
earth.  "There  is  joy,"  he  said,  "in  the  presence  of 
the  angels  of  God  over  one  sinner  that  repenteth" 
(Luke  15:10).  Are  there  mothers  there,  watch- 
ing and  waiting,  like  Monica  on  the  shores  of 
Africa,  to  hail  the  home-coming  of  their  wayward 
sons?  Do  ministering  spirits  come  to  guide  the 
feet  of  the  prodigal  out  of  dangerous  paths?  Is 
there  a  multitude  of  expectant  ones  In  glory,  eager 
to  raise  the  song  of  thanksgiving  when  a  sinner 
returns  from  the  error  of  his  ways?  Then  surely 
it  behooves  the  recipients  of  all  this  care  to  shake 
off  Indifference  and  turn  to  Christ! 

But  the  supreme  lesson,  after  all,  is  not  the  in- 
terest felt  by  the  angels  in  our  behalf,  but  that  of 
God  himself,  by  whom  they  are  sent  to  minister  to 
us.  This  was  the  thought  which  most  deeply  im- 
pressed Jacob  after  his  vision  of  angels  at  Bethel: 
"Surely  the  Lord  is  in  this  place,  and  I  knew  it 
not!"  He  was  a  lone  wanderer,  a  fugitive  from 
justice,  a  sinner  oppressed  with  a  sense  of  retribu- 
tion ;  and,  lo !  God  loved  him,  nevertheless,  and 
sent  his  angels  to  comfort  and  encourage  him. 

Gracious  God,  we  wander  not  beyond  the  tether 
of  thy  love!  Awake  us  from  indifference,  break 
our  stubborn  hearts  with  the  conviction  of  thy 
loving  care ! 

Blessed  Son  of  God,  who  not  only  sendest  thine 


234  The  Cloister  Book 

angels  to  allure  us  from  sin  to  salvation,  but  thy- 
self standest  at  the  closed  door  of  our  hearts, 
knocking  and  waiting  until  thy  locks  are  wet  with 
the  drops  of  night,  we  surrender  to  thy  love !  We 
unbolt  the  door !     Come  in  and  sup  with  us. 

8.  PRAYER 

Lord,  help  me  to  realize  that  I  belong  to 
two  worlds,  and  that  they  are  not  far  apart. 
Let  my  conversation  be  in  heaven.  Keep  my 
heart  open  to  the  approach  of  all  goodness 
and  closed  to  the  allurements  of  sin.  May  I 
be  prepared  for  whatever  thou  hast  prepared 
for  me.  Enable  me  to  live  so  that  death 
shall  summon  me  to  life  eternal;  and  the 
praise  of  my  salvation  shall  be  thine  forever. 
Amen. 

9.  HYMN:     "My  days  are  gliding  swiftly  by." 

10.  BENEDICTION 

Peace  be  unto  you,  and  love  with  faith, 
from  God  the  Father  and  the  Lord  Jesus 
Christ.    Amen. 


NINETEENTH  SERVICE 
The  Happy  End  of  God's  Correction 

1.  INVOCATION 

Twill  praise  thee,  O  God,  with  my  whole 
heart;  I  will  be  glad  and  rejoice  In  thee. 
For  thou  art  good  and  thy  mercies  are  from 
everlasting.  Grant  me  a  spirit  of  true  de- 
votion ;  that  my  service  of  prayer  and  thanks- 
giving may  be  acceptable  In  thy  sight;  for 
the  Redeemer's  sake.    Amen. 

2.  HYMN:    "I  am  thine,  O  Lord;  I  have  heard 

thy  voice." 

3.  SCRIPTURE  LESSON 

Genesis  28  :i-i8. 
James  i. 

4.  PRAYER 

In  thee,  O  God,  do  I  put  my  trust.  My 
sins  are  ever  before  me;  bow  down  thine  ear 
and  deliver  me  speedily.  Be  thou  for  an 
house  of  defense  to  save  me.  I  make  my  plea 
under  the  cross  of  Christ  who  died  for  me. 
The  chastisement  of  my  peace  was  upon  him 
and  with  his  stripes  I  am  healed.  Wherefore 
I  call  upon  my  soul  to  bless  thy  holy  name. 
Give  me.  In  full  measure,  the  joy  of  salva- 


236  The  Cloister  Book 

tion;  the  joy  that  expresses  itself  not  only  in 
praise  but  In  right  living  and  faithful  service. 
Lord,  what  wilt  thou  have  me  to  do?  Di- 
rect me  to  the  place  where  thou  wouldst  have 
me  spend  and  be  spent  for  thee.  Equip  me 
for  service  and  make  me  willing  to  do  thy 
holy  will.  If  I  am  to  suffer,  help  me  to  suffer 
as  for  thee.  Give  me  the  patience  of  faith. 
Help  me  to  live  not  for  myself  alone  but  for 
all  about  me.  Let  my  light  so  shine  that 
others,  seeing  my  good  works,  may  glorify 
thee.  Bless  thy  Church  to-day.  Give  to  all 
preachers  the  baptism  of  the  Spirit,  and  to 
all  hearers  the  hearing  ear  and  the  under- 
standing heart.  Go  out  thyself  to-day,  O 
conquering  Lord,  and  bring  in  many  prisoners 
of  hope.  And  to  Father,  Son  and  Holy 
Ghost  shall  be  everlasting  praise.     Amen. 

5.  HYMN:    "Depth  of  mercy,  can  there  be." 

6.  OFFERING 

7.  SERMON 

The  Happy  End  of  God's  Correction 

"Then   the   Lord   answered  Job   out   of  the 
whirlwind  and  said — ."     (Job  38:  i.) 

A  special  interest  attaches  to  the  Book  of  Job 
because  It  is,  In  all  probability,  the  oldest  literary 
work  In  the  world.  It  Is  a  dramatic  poem,  its  ob- 
ject   being    Indicated    in    Its    ancient    title,    ''The 


The  Happy  End  of  God's  Correction    237, 

Happy  End  of  God's  Correction."     The  Dram- 
atis Personae  are  as  follows : 

I.  Joh^  the  central  figure  of  the  poem:  an  Arab 
sheikh,  dwelling  in  the  land  of  Uz. 

In  his  happy  home  are  a  loving  wife  and  ten 
children.  The  inventory  of  his  wealth  is  given 
thus:  Seven  thousand  sheep,  three  thousand 
camels,  five  hundred  yoke  of  oxen,  five  hundred 
she-asses,  and  "a  very  great  household"  of  ser- 
vants and  retainers.  This  was  an  extraordinary 
fortune,  in  the  Orient,  even  for  those  days.  He 
was  in  possession  also  of  perfect  physical  health; 
a  blessing  which  no  man  appreciates  until  he  has 
lost  it.  And,  better  than  all  else.  Job  was  an  up- 
right man;  as  it  is  written:  "He  feared  God  and 
eschewed  evil." 

II.  Satan,  the  accuser:  a  shadowy  figure,  but 
none  the  less  real. 

He  is  represented  as  appearing  in  the  divine 
presence  to  offer  a  railing  accusation  against  Job. 
"Doth  he  fear  God  for  naught?"  he  insinuatingly 
asks.  "Is  his  piety  disinterested?  By  no  means! 
Thou  hast  put  a  hedge  about  him,  so  that  he  can- 
not be  tried.  Let  me  but  go  within  that  hedge  and 
lay  my  hand  upon  him  and  his  possessions;  and, 
behold,  he  will  curse  thee !"  He  is  permitted,  ac- 
cordingly, to  tempt  Job. 

A  light  is  here  thrown  on  the  rationale  of  trial. 
No  attainment  of  character  is  possible  without 
trial;  but  no  trial  is  possible  except  as  God  permits 
it.     Our  Lord  himself  w^as  "driven  forth  by  the 


238  The  Cloister  Book 

Spirit"  Into  the  wilderness  to  be  tempted  of  the 
Devil;  and  the  servant  Is  not  greater  than  his 
Lord.  "Blessed  Is  the  man  that  endureth  tempta- 
tion, for  when  he  Is  tried  he  shall  receive  the  crown 
of  life!" 

The  first  of  Job's  trials  was  poverty.  In  a  hos- 
tile foray  all  his  property  was  lost.  But  he  was 
not  "ruined."  He  sat  amid  the  ashes  of  his  pros- 
perity, saying:  "The  Lord  gave  and  the  Lord 
hath  taken  away;  blessed  be  the  name  of  the 
Lord!" 

Then  came  bereavement.  A  messenger  an- 
nounced that  his  children  had  been  swept  away  by 
a  sudden  calamity.  In  the  morning  he  had  parted 
with  them  at  the  door,  wishing  them  God-speed; 
at  the  evening  he  lamented  their  taking-off.  And 
still.  In  a  calm  spirit  of  resignation,  he  said, 
"Blessed  be  the  name  of  the  Lord!" 

His  health  was  next  assailed.  A  painful  and 
loathsome  form  of  leprosy  was  laid  upon  him;  so 
that,  "taking  a  potsherd  to  scrape  himself  withal," 
he  sat  apart  as  an  unclean  man.  His  wife,  heart- 
broken by  his  repeated  troubles,  bade  him,  "Curse 
God  and  die,"  to  whom  he  patiently  replied, 
"What,  shall  we  receive  good  at  the  hand  of  God, 
and  shall  we  not  receive  evil?" 

And  then  the  worst  of  misfortunes  befell  him. 
In  the  loss  of  his  good  name.  It  began  to  be 
whispered  about  among  his  friends  and  neigh- 
bors that  Job  was  no  better  than  he  ought  to  be. 
"He   must   Indeed  be   a   great   sinner,    else   how 


The  Happy  End  of  God's  Correction    239 

could  so  many  and  grave  adversities  come  upon 
him?" 

III.  A  group  of  Comforters:  namely,  Bildad, 
Eliphaz  and  Zophar. 

As  old  friends,  they  came  to  pay  him  a  visit  of 
condolence.  Lifting  up  their  eyes  afar  off,  they 
knew  him  not,  so  greatly  was  he  changed.  They 
rent  their  mantles  and  sprinkled  dust  upon  their 
heads.  For  awhile  they  sat  with  him  in  silence; 
and  when  at  length  they  broke  the  silence,  It  was 
to  accuse  him  of  the  sins  which  were  so  clearly 
avenging  themselves  upon  him.  Miserable  com- 
forters were  they  all ! 

The  view  they  advanced  Is  not  an  uncommon 
one;  namely,  that  suffering  is  In  the  nature  of  strict 
requital ;  an  eye  for  an  eye,  a  tooth  for  a  tooth  and 
burning  for  burning;  all  sin  receiving  Its  own  pun- 
ishment here  and  now. 

IV.  Elihu:  a  young  man,  who  modestly  waits 
while  his  elders,  at  great  length,  air  their  false 
philosophy. 

"I  am  young,"  he  begins,  *'and  ye  are  very  old, 
wherefore  I  was  afraid  and  durst  not  show  you 
mine  opinion." 

He  reproves  the  three  comforters  for  the  sever- 
ity of  their  judgment  and  Insists  that  much  of  hu- 
man suffering  Is  not  penal  or  retributive,  but  dis- 
ciplinary. 

His  view  Is  practically  that  which  was  later  ad- 
vanced by  Augustine  on  this  wise :  ''If  no  sin  were 
punished  In  this  present  time,  men  would  not  be- 


240  The  Cloister  Book 

lleve  in  Providence;  while  if  every  sin  were  pun- 
ished here  and  now,  they  would  not  believe  in  a 
Judgment  Day."  In  fact,  no  view  of  sin  and  suffer- 
ing can  be  correct  which  does  not  take  eternity 
into  the  reckoning.  Our  life  here  is  but  a  small 
arc  of  the  great  circle.  The  balance  cannot  be 
struck  in  this  present  time;  eternity  is  before  us. 

V.  God  appears;  the  last  of  the  Dramatis  Per- 
sons. 

He  speaks  from  a  cloud  sweeping  through  the 
heavens  and  proclaims  his  majesty:  "Gird  up  now 
thy  loins  like  a  man ;  for  I  will  demand  of  thee, 
and  answer  thou  me!" 

The  key  of  the  interpretation  of  the  book  is  in 
the  words  of  God.  He  must  be  permitted  to  be 
the  Interpreter  of  his  own  dealings  with  men.  Let 
us,  therefore,  in  framing  our  philosophy  of  Provi- 
dence, observe  the  following  facts  which  are  here 
brought  out. 

First:  God  sits  upon  a  throne,  high  and  lifted 

He  affirms  his  supremacy  over  all  and  insists 
that  we  keep  silence  before  him.  "Shall  he  that 
contendeth  with  the  Almighty  Instruct  him?  He 
that  reproveth  God,  let  him  answer  it." 

It  is  much  to  be  feared  that  some  of  us  take 
great  liberties  with  God.  We  are  prone  to  forget 
the  Immeasurable  gulf  that  separates  the  finite 
from  the  Infinite.  "Do  you  think,"  said  one 
clergyman  to  another,  as  they  came  from  a  the- 
ological conference  in  which  there  had  been  great 


The  Happy  End  of  God's  Correction    241 

freedom  of  debate,  *'that  anybody  fears  God  in 
these  days?" 

It  behooves  us  to  remember,  when  the  last  word 
has  been  spoken  about  the  dignity  of  man,  that  he 
is  nevertheless,  in  comparison  with  God,  as  a  mote 
flying  in  a  sunbeam  is  to  the  sun  itself.  Is  not  his 
breath  in  his  nostrils?  He  is  as  the  clay  upon  the 
potter's  wheel.  May  not  God  do  what  he  will 
with  his  own?  And  who  are  we  that  we  should 
reply  against  God? 

The  right  attitude  of  thoughtful  men  is  set 
forth  in  the  approach  of  Moses  to  the  burning 
bush.  He  said,  "I  will  now  turn  aside  and  see  this 
great  sight,  why  the  bush  is  not  burnt."  And  when 
Jehovah  saw  that  he  turned  aside  to  see,  he  said 
unto  him,  "Draw  not  nigh  hither!  Take  off  thy 
shoes  from  off  thy  feet,  for  the  place  whereon  thou 
standest  is  holy  ground."  And  Moses  hid  his 
face,  for  he  was  afraid  to  look  upon  God.  And 
out  of  the  bush  came  a  Voice,  saying  *'I  AM  that 
I  am!" 

Second:  God  reveals  himself  in  a  cloud:  as  it  is 
written:  *' Clouds  and  darkness  are  round  about 
him." 

Here  is  a  suggestion  of  impenetrable  mystery. 
It  is  greatly  to  be  doubted,  indeed,  whether  there 
can  be  any  revelation  of  the  Infinite  without  a  cor- 
responding adumbration. 

We  dwell  in  the  midst  of  mysteries.  The 
righteous  are  cast  down  oftentimes,  while  the 
wicked  ^'flourish  as  a  green  bay-tree."     Why  is 


242  The  Cloister  Book 

this  so?  We  bandy  our  whys  and  wherefores  to 
and  fro;  and  there  is  no  voice,  nor  answer,  nor 
any  that  regardeth.  "It  is  the  glory  of  God  to 
conceal  a  thing."  The  King  must  be  permitted  to 
hold  state-secrets.  As  Christ  said  to  his  disciples : 
"What  I  do  thou  knowest  not  now,  but  thou  shalt 
know  hereafter."  ''Prociil,  procid  aheste,  pro- 
fani!"  was  the  cry  of  the  pagan  priests  in  the  olden 
times:  "Draw  not  too  near,  O  sinful  ones!" 

If  God  be  God,  there  are  some  things  which.  In 
the  necessity  of  the  case,  cannot  be  found  out  con- 
cerning him.  Here  we  know  in  part  and 
prophesy  in  part;  here  we  see  as  in  a  glass  darkly; 
but  there  we  shall  see  face  to  face  and  know  even 
as  we  are  known.  In  the  meantime  we  can  afford 
to  await  the  rending  of  the  veil,  keeping  silence  be- 
fore him;  as  he  said:  "Be  still  and  know  that  I  am 
God!" 

Third:    There  is  a  bright  light  In  the  cloud. 

So  Elihu  said:  "Men  see  not  the  bright  light 
which  is  in  the  clouds;  but  the  wind  passeth  and 
cleanseth  them."  The  bright  light  is  love.  "God 
Is  Love,"  and  the  supreme  token  of  his  love  is  the 
Cross.  Its  luminous  shadow  Is  over  all  the  suffer* 
Ings  of  the  children  of  men.  A  strange  cry  was 
that  which  issued  from  the  lips  of  Job,  while  he 
sat  among  the  ruins  of  his  prosperity:  "I  know  that 
my  Redeemer  llveth!"  It  was  the  cry  of  faith, 
piercing  the  darkness  with  eyes  that  rested  on  the 
Father's  love.  It  was  a  formulation,  albeit  In 
faint  outline,  of  the  mighty  truth  which  was  destined 


The  Happy  End  of  God's  Correction     243 

to  be  more  clearly  formulated  In  the  fulness  of  time : 
"God  commendeth  his  love  toward  us  In  that, 
while  we  were  yet  sinners,  Christ  died  for  us." 

He  shows  his  love  toward  the  impenitent  In  cor- 
recting them  for  their  good.  "As  I  live,  salth  the 
Lord  God,  I  have  no  pleasure  In  the  death  of  the 
wicked,  but  that  the  wicked  turn  from  his  way  and 
live."  It  is  true  that  men  inevitably  suffer,  in  this 
present  life,  for  their  violations  of  divine  law ;  but  it 
is  also  true  that  many  of  the  afflictions  of  the  wicked 
are  for  the  purpose  of  turning  them  from  their  evil 
ways.  The  prodigal  In  the  far  country  was  per- 
mitted to  go  down  Into  the  very  depths  of  poverty 
and  shame,  until  his  substance  was  all  wasted  and 
he  sat  In  rags  and  tatters  In  the  swine-field,  because 
only  so  could  he  be  moved  to  cry:  "I  will  arise  and 
go  unto  my  father!"  It  Is  thus  that  God  draws 
the  wicked  with  the  "cords  of  a  man." 

And  he  shows  his  love  toward  his  children  also, 
in  a  similar  manner,  by  correcting  them.  "Does 
God  send  trouble?"  Aye,  on  occasion,  because  he 
is  our  Father;  and  he  loves  us  too  well  not  to  send 
trouble  or  anything  else  that  may  be  needed  for 
our  good.  In  fact,  affliction  is  one  of  the  richest 
items  of  our  inheritance  as  heirs  and  joint  heirs 
with  Jesus  Christ.  Was  not  Christ  himself  "made 
perfect  by  suffering"?  and  again,  shall  the  servant 
be  greater  than  his  Lord?  If  I  must  needs  glory, 
therefore,  I  will  glory  in  tribulation;  for  "tribula- 
tion worketh  patience,  and  patience  experience,  and 
experience  hope,  and  hope  maketh  not  ashamed; 


244  The  Cloister  Book 

because  the  love  of  God  is  shed  abroad  In  our 
hearts  by  the  Holy  Ghost  which  Is  given  unto 
us." 

This  Is  the  teaching  of  Christ:  "I  am  the  true 
Vine  and  my  Father  is  the  Husbandman.  Every 
branch  in  me  that  beareth  not  fruit  he  taketh  away; 
and  every  branch  that  beareth  fruit,  he  purgeth  It 
that  it  may  bring  forth  more  fruit."  Fruit,  much 
fruit,  and  ever  more  fruit!  This  is  what  God 
wants  of  us.  And  here,  in  brief,  Is  the  philosophy 
of  affliction :  It  Is  divinely  Intended  to  transform  a 
bad  man  into  a  good  one,  and  a  good  man  Into  a 
better  one. 

Fourth:  The  bright  light  in  the  cloud  Is  dis- 
cerned only  by  faith.  God's  love  meets  a  response 
In  the  love  of  his  children,  when  they  are  content, 
If  need  be,  to  trust  him  with  a  blindfold  over  their 
eyes. 

Pain's  furnace  heat  within  me  quivers; 
God's  breath  upon  the  fire  doth  blow; 

And  all  the  heart  within  me  shivers 
And  trembles  in  the  fiery  glow: 

And  yet  I  whisper,  As  God  will! 

And  in  his  fiercest  fires  hold  still. 

Why  not  ?  Must  a  child  know  all  that  is  In  his 
father's  heart  or  else  decline  to  trust  him?  Two 
lads  w^ere  looking  at  a  picture  of  Elijah  going  up 
to  heaven  in  a  chariot  of  fire.  One  of  them  said, 
*'rd  be  afraid  to  ride  that  way;  wouldn't  you?" 
The  other  one  replied:  "No,  not  if  God  drove." 
Our  strength  is  In  our  confidence  that  the  reins  are 


The  Happy  End  of  God^s  Correction     245 

in  trustworthy  hands.  In  so  far  as  there  are  mys- 
teries in  the  divine  providence  we  may  rest 
calmly  in  the  assurance  that  the  Lord  of  all  the 
earth  doeth  right.  We  are  his  children;  and  his 
name  is  Love.  He  does  not  explain  everything; 
but  he  makes  this  perfectly  clear,  that  he  loves  us. 

And  this  is  ''the  Happy  End  of  God's  Correc- 
tion." It  is  recorded  that  the  Lord  turned  again 
the  captivity  of  Job ;  so  that  he  was  greatly  blessed 
In  his  latter  end.  At  the  close  of  the  book  we 
see  him  sitting  in  a  happy  home  with  wife  and  chil- 
dren about  him,  prosperous  and  content.  All's 
well  that  ends  well. 

But  the  conclusion  of  the  story  is  not  always 
written  in  this  present  life.  The  sequel  is  beyond. 
It  matters  little  what  befalls  us  here,  so  long  as  in- 
terminable aeons  of  felicity  are  before  us.  One  day 
we  shall  look  backward  and  see  clearly  that  the 
sufferings  of  this  present  time  were  not  worthy  to 
be  compared  with  the  glory  which  is  revealed  in 
us. 

Oh,  for  clearer  eyes  and  a  larger  faith;  a  faith  to 
see  through  "the  bright  light  in  the  cloud"  to  that 
eternal  future  where  clouds  and  darkness  are  dis- 
sipated and  all  is  light !  a  faith  that  can  beheve 
without  seeing,  and  rest  in  God ! 

I  think  it  was  Henry  Martyn,  who,  cut  off  in  the 
midst  of  his  work  and  dying  in  pain,  said  calmly: 
"God  makes  no  mistakes."  Blessed  assurance  I 
Let  us  take  him  at  his  word:  "All  things  work  to- 
gether for  good  to  them  that  love  God.'* 


246  The  Cloister  Book 

8.  PRAYER 

O  Lord,  give  me  a  heart  to  glorify  thee  in 
adversity  as  well  as  In  my  brighter  days.  Let 
my  pains  and  sorrows,  by  patient  endurance, 
become  a  part  of  my  willing  service.  Be 
pleased  to  cast  out  of  thy  remembrance  all  my 
past  offenses  and  shortcomings,  forgiving  them 
in  thy  boundless  mercy  and  purifying  my  heart 
that  I  may  lead  a  better  life.  In  my  chasten- 
ing forbid  that  I  should  faint;  in  my  pros- 
perity save  me  from  pride;  under  all  circum- 
stances keep  me  mindful  of  thy  Fatherly  love. 
Let  all  my  doings,  being  ordered  by  thy  gov- 
ernance, be  righteous  in  thy  sight.  Use  me  as 
thou  wilt,  O  Lord,  but  ever  use  me  to  thy 
glory,  for  Jesus'  sake.    Amen. 

9.  HYMN:  "How  firm  a  foundation.'* 

10.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ,  the  love 
of  God  the  Father  and  the  communion  of 
the  Holy  Ghost  be  with  you.     Amen. 


TWENTIETH  SERVICE 
The  Christian  and  His  Bible 

1.  INVOCATION 

Tlift  up  mine  eyes  unto  thee,  O  Lord  that 
dwellest  In  the  heavens.  Be  pleased  to  bow 
the  heavens  and  come  down,  according  to  thy 
promise,  to  commune  with  me.  Make  me  to 
know  by  the  warmth  of  my  heart  and  the 
quickening  of  my  zeal  that  thou  art  here 
with  a  blessing,  for  Jesus'  sake.    Amen. 

2.  HYMN:      "All    hall    the    power    of    Jesus' 

Name.'' 

3.  SCRIPTURE  LESSON 

2  Kings  22. 
2  Timothy  3. 

4.  PRAYER 

O  God,  my  heart  is  fixed.  I  will  praise 
thee ;  for  thy  mercy  Is  great  above  the  heavens 
and  thy  truth  reacheth  unto  the  clouds.  The 
heavens  declare  thy  glory  and  the  firmament 
showeth  thy  handiwork;  but  In  thy  Word 
thou  hast  revealed  thyself  more  gloriously  as 
the  God  of  love.  The  entrance  of  thy  Word 
giveth  light.     Put  to  shame  the  purposes  of 


248  The  Cloister  Book 

all  who  would  destroy  the  foundations  of 
faith.  Forasmuch  as  I  have  professed  to  re- 
ceive the  Scriptures  as  my  infallible  rule  of 
faith  and  practice,  help  me  to  show  forth  my 
sincerity  by  defending  their  truths  and  ex- 
emplifying their  precepts  in  my  walk  and  con- 
versation. Keep  me  as  loyal  to  the  Scrip- 
tures as  Christ  was,  who  believed,  loved, 
preached  and  practiced  them,  and  never  ut- 
tered a  word  against  their  entire  truth  and 
trustworthiness.  Exalt  thy  Word  in  the 
Church  and  in  the  pulpit  to-day.  Bring  to 
the  remembrance  of  thy  people  everywhere 
what  thou  didst  say,  "Search  the  Scriptures: 
for  in  them  ye  think  ye  have  eternal  life,  and 
they  are  they  which  testify  of  me."  Let 
them  honor  thy  commandments,  heed  thine 
admonitions  and  love  thine  exceeding  great 
and  precious  promises.  Give  power  to  thy 
Word  as  it  is  preached  to-day;  that  it  may 
be  sharper  than  any  tw^o-edged  sword  for  con- 
viction and  as  healing  as  balm  of  Gilead  to 
such  as  penitently  turn  unto  thee.  Let  the 
luminous  shadow  of  the  Cross  fall  over  the 
world  to-day.  Show  thyself  the  God  of  sal- 
vation, for  Jesus'  sake.  Amen. 

5.  HYMN:     "Blow  ye   the  trumpet,   blow,   the 

gladly  solemn  sound." 

6.  OFFERING 


The  Christian  and  His  Bible       249 

7.  THE  SERMON 

The  Christian  and  his  Bible 

**But  continue  thou  In  the  things  which  thou 
hast  learned  and  hast  been  assured  of,  knowing 
of  whom  thou  hast  learned  them ;  and  that  from 
a  child  thou  hast  known  the  Holy  Scriptures, 
which  are  able  to  make  thee  wise  unto  salvation 
through  faith  which  is  in  Christ  Jesus.  All 
Scripture  is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,  for  reproof,  for  cor- 
rection, for  instruction  in  righteousness ;  that  the 
man  of  God  may  be  perfect,  thoroughly  furnished 
unto  all  good  works."     (2  Tim.  3:  14-17.) 

There  was  trouble  in  Ephesus.  The  Church 
there  had  fallen  on  "perilous  times."  False  teach- 
ers had  crept  in  and  were  leading  away  all  such  of 
the  people  as  had  "itching  ears.'* 

Paul,  the  founder  and  former  pastor  of  the 
Church  In  that  city,  writes  to  Timothy,  his  suc- 
cessor, exhorting  him  to  continue  in  the  truth ;  and 
he  suggests  as  a  sure  safeguard,  for  himself  and 
his  people,  a  profound  loyalty  to  the  Scriptures  as 
the  word  of  God. 

He  reminds  the  young  pastor  that  he  had 
learned  the  Scriptures  In  his  childhood.  In  his  old 
home  at  Derbe  his  mother  Eunice  and  his  grand- 
mother Lois  had  Instructed  him.  Blessed  Is  the 
man  or  woman  who  can  look  back  to  such  training 
as  this !  The  father  of  John  Stuart  Mill  declined 
to  teach  religion  to  his  son;  the  father  of  David 
Livingstone  required  his  son  to  commit  the  One 


250  The  Cloister  Book 

Hundred  and  Nineteenth  Psalm  to  memory  and 
take  the  Scriptures  to  be  "a  lamp  unto  his  feet;" 
and  the  difference  was  manifest  in  the  life  and  char- 
acter of  these  men. 

Paul  reminds  Timothy  also  that  the  Scriptures 
were  able  to  make  him  *Svise  unto  salvation, 
through  faith  in  Christ."  No  man  can  search  the 
Scriptures  without  finding  two  things,  namely, 
Christ  and  Life;  as  our  Lord  said,  "Search  the 
Scriptures;  for  in  them  ye  think  ye  have  eternal 
life,  and  they  are  they  which  testify  of  me."  This 
youth  had  found  Christ  in  the  pages  of  the  Book 
and,  accepting  Christ,  had  been  saved  by  faith  in 
him. 

Paul  assumes,  furthermore,  that  Timothy,  as  a 
*'man  of  God,"  must  be  true  to  the  Bible.  This 
ought  to  go  without  saying,  since  men  of  God,  In 
or  out  of  the  ministry,  are  in  covenant  bonds  to  be 
loyal  to  it. 

The  question  now  arises,  "What  shall  a  Chris- 
tian do  with  his  Bible?"  Shall  he  be  satisfied  with 
merely  reading  it?  Is  it  enough  for  him  to  talk 
about  it?  Shall  he  approach  It  in  a  critical  spirit, 
with  the  purpose  of  finding  fault  with  it?  If  so, 
he  must  not  expect  to  find  much  that  is  "profitable" 
in  it. 

In  one  of  Krummacher's  fables  he  tells  of  a  so- 
ciety of  learned  men  who  resolved  to  make  a  voy- 
age to  investigate  the  properties  of  the  magnetic 
needle.  The  ship  being  ready  to  sail,  they  went 
aboard  and,  placing  a  mariner's  compass  in  their 


The  Christian  and  His  Bible       251 

midst,  sat  down  to  observe  and  scrutinize  it.  Thus 
they  sailed  to  and  fro,  watching  the  needle,  while 
each  advanced  and  defended  his  own  theory  as  to 
the  secret  power  which  moved  it.  At  length  there 
was  a  violent  crash;  the  ship  had  struck  upon  a 
rock  and  the  waves  rushed  in  !  Then  these  learned 
men,  all  seized  with  terror,  leaped  overboard  and 
swam  ashore.  And  sitting  there  on  the  barren 
rocks,  they  lamented  one  to  another  that  there 
was  no  dependence  to  be  placed  on  the  magnetic 
needle ! 

For  a  like  reason  there  are  so-called  "Biblical 
experts"  who  can  see  no  profitableness  in  Scrip- 
ture; but  there  are  others  equally  if  not  more  "ex- 
pert" who  search  as  for  hid  treasure,  and  find  In 
these  pages  the  unspeakable  gift  of  eternal  life. 

The  man  who  reads,  ponders  and  inwardly  di- 
gests will  find  that  the  Word  is  profitable  partic- 
ularly in  four  ways : 

I.   'Tor  Doctrine.'' 

As  a  rule  of  faith  It  serves,  like  the  mariner's 
chart,  to  sail  by.  It  tells  us  what  we  are  to  believe 
as  to  spiritual  things;  and  truth  is  the  basis  of  life 
and  character.  For  "as  a  man  thinketh  in  his 
heart  so  Is  he." 

One  of  the  singular  characteristics  of  the  Bible 
Is  this :  of  all  the  world's  "Sacred  Books"  it  alone 
presents  a  multiplicity  of  truths  which  can  be  ar- 
ranged Into  a  harmonious  system.  Who  ever 
heard  of  the  Moslem  system  of  Theology  or 
of  the  Buddhist  system  of  Doctrine?    The  other 


252  The  Cloister  Book 

religions  make  no  pretense  of  presenting  a  con- 
sistent creed;  but  the  truths  of  the  Scriptures  are 
like  pearls,  which  can  be  strung  upon  a  necklace 
having  for  its  central  gem  this  saying:  *'God  so 
loved  the  world  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him  should  not 
perish  but  have  everlasting  life." 

Another  singular  characteristic  of  the  Bible  Is 
that  all  Its  truths  are  announced  under  a  seal  of 
divine  authority.  All  are  not  equally  "profitable," 
since  It  Is  not  so  important,  for  example,  that  we 
should  know^  about  the  birth  of  John  the  Baptist 
as  It  Is  that  we  should  know^  that  Jesus  is  the  only 
begotten  Son  of  God;  but  all  Its  truths  are  equally 
authoritative,  since  all  alike  were  written  by  holy 
men  "as  they  were  moved  by  the  Holy  Ghost."  The 
entire  book  is  signed  and  sealed  with  a  "Thus  salth 
the  Lord." 

The  quest  of  truth  w^as  set  forth  by  the  ancient 
Greeks  In  the  story  of  Jason  and  the  Argonauts, 
who  set  forth  In  the  good  ship  "Argo"  to  find  the 
golden  fleece.  It  would  have  been  a  vain  quest, 
despite  the  fact  that  Hercules  and  Orpheus  with 
his  lyre  and  the  twins  Castor  and  Pollux  were  In 
that  famous  crew,  had  they  not  known  with  some 
degree  of  certainty  where  the  golden  fleece  was  to 
be  found.  Somewhere  among  the  Islands  of  the 
Hesperides?  That  was  all  too  vague.  But  Col- 
chis, just  there  and  nowhere  else,  was  their  des- 
tination. Thither  they  sailed,  found  the  fleece  and 
brought  it  home. 


The  Christian  and  His  Bible       253 

Truth  Is  the  principal  thing;  but  where  shall  we 
search  for  it?  There  must  be  some  place  of  au- 
thority whither  we  can  go  with  an  assurance  of 
finding  it.  To  w^ander  about  among  the  islands  of 
the  Hesperides,  guided  by  nothing  more  trustwor- 
thy than  opinion  and  guess-work,  doubting  and 
wondering,  with  the  rocks  and  forests  as  our  far- 
thest horizons,  this  Is  to  pursue  a  vain  and  hopeless 
quest.  And  little  wonder  if  we  are  lost  In  doubt 
and  perplexity.  To  our  cry,  Where  Is  truth?"  the 
echoes  answer  mockingly,  "What  Is  truth?"  But 
the  Christian  takes  up  his  Bible,  opens  It,  and  lo, 
from  every  page  there  comes  a  voice,  "I  am  the 
Truth." 

If,  then,  a  man  would  be  a  believer  and  not  a 
perpetual  doubter,  if  he  would  rest  on  authority 
and  not  on  mere  opinion,  let  him  search  the  Scrip- 
tures; for 

This  is  the  judge  that  ends  the  strife 

When  wit  and  wisdom  fail, 
Our  guide  to  everlasting  life 

Through  all  the  gloomy  vale. 

II.  The  Scriptures  are  projitahle  ^^for  Re- 
proof/' 

We  need  to  be  reproved,  because  we  are  sinners. 
"There  is  no  difference;  for  all  have  sinned  and 
come  short  of  the  glory  of  God." 

It  Is  said  by  the  writer  of  the  Epistle  to  the  He- 
brews that  "the  Word  of  God  Is  quick  and  power- 
ful and  sharper  than  any  two-edged  sword,  pierc- 
ing even  to  the  dividing  asunder  of  soul  and  spirit 


254  The  Cloister  Book 

and  of  the  joints  and  marrow,  and  is  a  discerner  of 
the  thoughts  and  intents  of  the  heart.'* 

So  It  was  with  Hilkiah,  the  high-priest,  when  he 
found  the  official  copy  of  the  Law,  dust-covered 
and  forgotten,  in  a  lumber-room  of  the  Temple. 
So  It  was  with  Shaphan  the  scribe,  to  whom  Hil- 
kiah delivered  the  Book,  when  he  had  examined 
it.  And  so  It  was  with  Josiah  the  King  before 
whom  Shaphan  read  it.  "And  it  came  to  pass, 
when  the  king  had  heard  the  words  of  the  Law, 
that  he  rent  his  clothes,  .  .  .  saying  Go,  Inquire 
of  the  Lord  for  me  and  for  them  that  are  left  In 
Israel  and  in  Judah  concerning  the  words  of  the 
book  that  is  found;  for  great  is  the  wrath  of  the 
Lord  that  is  poured  out  upon  us,  because  our 
fathers  have  not  kept  the  word  of  the  Lord  to  do 
after  all  that  is  written  in  this  book." 

Sin  Is  writ  large  In  the  Bible;  so  that  an  evil- 
doer who  reads  frankly  is  "like  unto  a  man  behold- 
ing his  natural  face  in  a  glass."  Not  that  he  finds 
there  any  learned  disquisitions  about  sin;  for  such 
entertainment  he  must  go  to  our  modern  philoso- 
phers and  psychologists;  but  he  does  find  a  per- 
sonal Indictment  that  pierces  to  the  quick,  and  a 
pointed  finger  like  that  of  Nathan,  followed  by  a 
voice,  "Thou  art  the  man!"  which  sends  him  as  it 
sent  David  staggering  to  his  closet  with  the  cry, 
"Have  mercy  upon  me,  O  God,  according  to  thy 
loving  kindness ;  according  to  the  multitude  of  thy 
tender  mercies  blot  out  my  transgressions  I  Wash 
me  thoroughly  from  mine  iniquity  and  cleanse  me 


The  Christian  and  His  Bible       255 

from  my  sin ;  for  I  acknowledge  my  transgressions, 
and  my  sin  is  ever  before  me." 

No  other  book  has  such  searching  power.  It 
was  with  this  singular  characteristic  in  mind  that 
Coleridge  said,  "The  Bible  finds  me."  And  he 
might  have  added,  "Having  found,  it  convicts 
me." 

III.  The  Scriptures  are  proptahle  *'for  Correc- 
tion/^ 

If  they  are  like  "a  sharp,  two-edged  sword"  to 
pierce  asunder,  they  are  also  like  ointment  to  mol- 
lify the  wound.  They  not  only  expose  a  man's 
crookedness  but  straighten  him  out. 

And  this  they  do  by  the  proffer  of  salvation  in 
Christ,  saying  to  the  patient,  "Go  thy  way,  thy 
faith  hath  saved  thee." 

This  also  is  singular.  No  other  of  the  so-called 
"Sacred  Books"  suggest  a  means  of  deliverance 
from  the  penalty  of  sin.  Pardon  is  a  Gospel  word 
and  the  Bible  has  a  monopoly  of  it.  It  bids  us 
"Get  right  with  God"  and  tells  us  how  to  do  it. 

An  old  man  and  his  wife  who  had  long  neg- 
lected their  souls  happened  into  a  church,  where 
they  heard  a  sermon  which  moved  them  to  get  a 
copy  of  the  Bible  and  examine  it.  As  they  read 
they  were  so  overwhelmed  with  conviction  that  the 
old  man  said,  "Wife,  if  these  things  are  true,  we're 
lost!"  But  as  they  continued  to  read,  the  invita- 
tions and  promises  grew  so  convincing  that  he 
added  joyously,  "Wife,  if  these  things  are  true, 
we're  saved!" 


256  The  Cloister  Book 

In  like  manner  there  are  multitudes  who  can 
point  to  the  Scriptures  and  say,  "Behold,  I  was 
born  there."  For  as  a  rule  the  Holy  Spirit  works 
through  the  Word  in  bringing  men  to  God. 

IV.  The  Scriptures  are  profitable  ''for  Instruc- 
tion in  Righteousness!^ 

As  a  "Rule  of  Practice"  they  form  the  basis  of 
Character. 

One  of  the  great  words  of  the  Bible  Is  Right- 
eousness. It  is  set  forth  in  two  perfect  symbols, 
namely,  the  Ten  Commandments  and  the  Sermon 
on  the  Mount;  and  in  one  perfect  Exemplar.  The 
critic  has  yet  to  be  found  who  can  pick  a  flaw  in 
the  Decalogue;  and  by  common  consent  Christ  is 
the  one  immaculate  Man  who  has  lived  among  us. 

But  if  we  as  Christians  believe  in  the  Bible, 
which  presents  such  an  admirable  code  of  morals, 
how  is  it  that  there  are  so  many  inconsistent  pro- 
fessors among  us?  The  point  Is  well  taken;  we 
freely  acknowledge  the  justice  of  It.  But  in  that 
criticism  what  a  tribute  is  paid  to  the  morality  of 
the  Bible,  and  to  the  Christ  who  perfectly  exem- 
plifies it!  Behold  the  Book,  how  faultless  Its 
standards  of  righteousness!  And  behold  the  Man  I 
The  world  finds  "no  fault  in  him  at  all." 

But  there  is  this  to  be  said:  the  best  people  are 
Bible  Christians.  There  is  not  one  among  them 
who  claims  perfection;  but  taking  them  by  and 
large,  good,  bad  and  indifferent,  we  do  not  shrink 
from  a  comparison.  Let  a  thousand  of  them 
stand  up  in  line,  and  a  thousand  others  who  reject 


The  Christian  and  His  Bible       257 

or  Ignore  the  Scriptures  in  an  opposing  line;  and 
we  are  ready  to  have  the  exhibit  stand  upon  Its  merits. 

But  suppose  all  Christians  did  live  up  to  the; 
standard  of  the  Bible,  what  people  would  they  be ! 
One  man  did  so,  once.  He  "brought  the  bottom 
of  his  life  up  to  the  top  of  his  light."  The  Bible 
was  his  rule  of  faith  and  practice;  and  in  his  walk 
and  conversation  he  was  true  to  it.  And  when  he 
hung  upon  the  cross,  the  soldier  In  charge  of  his 
execution  was  moved  to  cry,  "Certainly  this  was  a 
righteous  man!" 

It  remains  to  state  the  summary  and  applica- 
tion of  Paul's  message,  which  is  indeed  its  most 
Important  point,  namely,  that  the  Scriptures  are 
profitable  "that  the  man  of  God  may  be  thor- 
oughly furnished  unto  all  good  works." 

It  is  In  the  Scriptures  that  the  Christian  gets  his- 
commission  for  service.  "As  my  Father  hath  sent 
me,"  said  Jesus,  "even  so  send  I  you."  As  Chris- 
tians we  are  to  serve  not  ourselves  but  others,  and 
to  do  everything  to  the  glory  of  God. 

It  is  In  the  Scriptures  that  the  Christian  gets 
also  his  equipment  for  service.  He  Is  furnished 
with  all  the  necessary  pieces  of  defensive  armor 
and  with  one  weapon,  namely,  "the  Sword  of  the 
Spirit  which  is  the  Word  of  God."  This  Is  enough 
for  every  need.  As  preacher  or  layman,  scholar 
or  teacher,  merchant  or  clerk,  he  is  equipped.  At 
home,  in  society.  In  politics,  everywhere  he  is 
equipped.  For  life  and  death  he  is  thoroughly 
furnished. 


'258  The  Cloister  Book 

By  the  Scriptures  thus  the  Christian  wins  his 
crown.  In  the  strength  of  their  promises  he  re- 
mains true  to  truth  and  duty,  true  to  himself,  to  his 
country  and  to  all  the  children  of  men. 

Wherefore  it  behooves  us  as  Christians  to  con- 
tinue steadfast  in  the  things  of  Scripture.  Alas  for 
one  who  has  lost  or  neglected  his  Bible ! 

It  is  related  in  Pilgrim's  Progress  that  Chris- 
tian was  met  at  the  foot  of  the  Cross  by  three 
Angels  who  presented  him  with  a  Name,  a  white 
garment  and  a  Roll  with  a  seal  upon  it.  He  found 
much  comfort  in  reading  from  this  Roll  until, 
coming  to  a  pleasant  arbor,  he  fell  into  a  slumber 
and  lost  it.  As  he  continued  his  journey,  meeting 
with  many  dangers,  he  felt  in  his  bosom  for  his 
Roll  "that  he  might  read  therein  and  be  com- 
forted; and  he  found  it  not.  Then  was  he  in  great 
distress;  for  he  wanted  that  which  used  to  relieve 
him  and  which  should  have  been  his  pass  into  the 
Celestial  City.  At  last  he  bethought  himself  of 
the  arbor  wherein  he  had  slept;  and  asking  God's 
forgiveness  for  that  foolish  act,  he  went  back  to 
look  for  his  Roll,  all  along  the  way  crying,  'O  that 
I  had  not  slept!'  But  coming  to  the  arbor  he 
espied  his  Roll,  the  which  with  trembling  he 
catched  up  and  put  into  his  bosom.  And  who  can 
tell  how  joyful  this  man  was  when  he  had  gotten 
his  Roll  again?  For  this  was  the  assurance  of  his 
life!" 

Get  back  your  Bible,  O  Christian.  Take  it 
from  the  shelf  where,  perhaps,  it  lies  covered  with 


The  Christian  and  His  Bible       259 

dust.      If  while   sleeping  you   have  neglected   it, 
seek  until  you  find  it. 

For  this  is  not  only  "the  assurance  of  our  life;" 
it  is  our  joy  along  the  way.  A  legend  of  St.  Dun- 
stan  says  that,  on  a  certain  day  as  he  sat  reading 
from  the  Scriptures  in  his  cell,  the  harp  which 
hung  against  his  wall  sounded  without  hands;  "for 
an  angel  played  the  Gaudeate  Animi  upon  it  to 
the  great  delight  and  solace  of  that  holy  man." 
And  many  another  In  the  reading  of  the  Scripture 
has  dreamed  dreams,  seen  visions  and  heard  music 
fairer  than  ever  mortals  make  in  this  world. 

8.  PRAYER 

O  Lord,  thou  art  so  wise  that  thy  foolish- 
ness Is  wiser  than  the  wisdom  of  men.  If  I 
ever  put  my  opinions  before  thy  precepts,  for- 
give me.  Help  me  to  bow  reverently  at  thine 
Oracles  and  make  thy  Word  the  pathway  of 
my  life.  Make  me  true  to  Christ,  thine  in- 
carnate Word,  and  to  the  Bible,  thy  written 
Word;  and  when  all  the  doubts  and  misgiv- 
ings of  this  world  have  passed  away,  like 
shadows  fleeing  at  the  break  of  day,  thy  name 
shall  have  the  praise  forever  and  ever.  Amen. 

9.  HYMN:     "He  leadeth  me." 

10.  BENEDICTION 

Grace,  mercy  and  peace  from  God  the 
Father  and  from  the  Lord  Jesus  Christ  be 
with  you.     Amen. 


TWENTY-FIRST  SERVICE 
A  Field  of  Five  Battles 

1.  INVOCATION 

^APPROACH  thee,  Father  in  heaven,  with 
reverence,  and  pray  that  I  may  be  gra- 
ciously received  and  blessed  in  this  hour  of 
communion  with  thee.  Let  the  w^ords  of  my 
mouth  and  the  meditations  of  my  heart  be 
acceptable  in  thy  sight,  O  Lord,  my  strength 
and  my  Redeemer.     Amen. 

2.  HYMN:     "I  love  to  steal  awhile  away." 

3.  SCRIPTURE  LESSON 

Psalm  98. 

Romans  8:1-18,  28-39. 

4.  PRAYER 

I  look  unto  the  hills,  O  Lord,  from  whence 
cometh  my  help.  I  pray  thee,  make  bare  thine 
arm  in  my  behalf.  For  I  am  very  needy.  I 
need,  above  all  things,  thy  pardoning  grace; 
and,  blessed  be  thy  name,  thou  hast  promised 
it.  I  need  the  sanctifying  influence  of  thy 
Spirit  that  I  may  grow  in  spiritual  stature; 
and  thou  hast  said,  "If  ye  then,  being  evil, 
know  how  to  give  good  gifts  unto  your  chil- 
dren how  much  more  shall  your  Heavenly 


A  Field  of  Five  Battles  261 

Father  give  the  Holy  Spirit  to  them  that  ask 
him."  I  need  strength  for  the  hour  of  temp- 
tation; and  thou  hast  promised  to  be  a 
strength  to  the  poor  and  needy  in  his  dis- 
tress. I  need  patience  in  suffering  and  com- 
fort in  the  time  of  sorrow;  and  thou  hast 
said,  "I  will  not  leave  you  comfortless."  I 
need  a  better  equipment  and  a  more  willing 
spirit  for  service;  I  need  more  love,  more 
faith,  more  of  everything,  Lord,  to  make  me 
more  like  thee;  and  I  put  thee  In  remembrance 
of  thy  great,  all-embracing  promise,  "Ask,  and 
It  shall  be  given  unto  you."  I  want  to  take 
thee  at  thy  word;  wherefore,  having  asked, 
help  me  to  expect  the  things  I  have  asked 
for.  And  all  that  I  desire  for  myself,  I  de- 
sire also  for  those  who  are  nearest  and  dear- 
est to  me.  Bless  my  kinspeople,  my  intimate 
friends  and  neighbors,  my  fellow  church 
members.  Bless  the  people  of  this  com- 
munity. Bless  our  Country;  and  enable  its 
rulers  to  rule  In  the  righteousness  and  the 
fear  of  God.  Bless  all  the  nations  of  the 
earth.  Let  thy  Gospel  have  free  course  and 
be  glorified,  until  wars  shall  cease,  thy  King- 
dom be  established  among  all  nations  and 
thy  love  prevail  everywhere  among  the  chil- 
dren of  men.  And  to  thy  name,  blessed 
Saviour,  shall  be  glory  forever  and  ever. 
Amen. 


262  The  Cloister  Book 

5.  HYMN:    "Jesus,  I  my  cross  have  taken." 

6.  OFFERING 

7.  THE  SERMON 

A  Field  of  Five  Battles 

"And  we  know  that  all  things  work  together 
for  good  to  them  that  love  God,  to  them  who  are 
the  called  according  to  his  purpose;  for  whom 
he  did  foreknow  he  also  did  predestinate  to  be 
conformed  to  the  image  of  his  Son,  that  he  might 
be  the  firstborn  among  many  brethren;  more- 
over whom  he  did  predestinate,  them  he  also 
called;  and  whom  he  called,  them  he  also  justi- 
fied; and  whom  he  justified,  them  he  also  glori- 
fied. What  shall  we  then  say  to  these  things? 
If  God  be  for  us,  who  can  be  against  us? 
(Rom.  8:28-31.) 

This  text  is  fighting  ground.  The  swords  of 
parties  and  partisans  have  here  been  crossed  In  the 
controversies  of  the  ages.  But  the  man  who  wrote 
this  passage  did  not  so  Intend  It.  His  hope  was 
to  encourage  the  Christians  of  his  time,  struggling 
against  a  sea  of  troubles,  by  the  assurance  that  God 
could  not  be  thwarted  In  his  great  purpose  of  sav- 
ing them  and  ultimately  dehverlng  the  world  from 
its  bondage  of  sin. 

It  Is  clear  that  when  God  created  Adam  he  de- 
signed him  to  be  the  progenitor  of  a  race  of  saints; 
but  Adam  betrayed  his  trust  and,  falling,  became 
the  progenitor  of  a  race  of  sinners.  Thus  the 
beneficent  plan  apparently  came  to  naught;  but 
sooner  or  later  God  always  has  his  way. 


A  Field  of  Five  Battles  263 

In  the  fulness  of  time  there  came  Another  to 
carry  out  the  plan.  "The  first  man  is  of  the 
earth,  earthy,  but  the  second  man  is  the  Lord  from 
heaven."  He  Hved,  suffered,  died  and  triumphed 
over  death;  and  thus  became  the  firstborn  among 
many  brethren.  In  him  the  prophecy  was  fulfilled, 
"When  thou  shalt  make  his  soul  an  offering  for 
sin,  he  shall  see  his  seed,  he  shall  prolong  his  days, 
and  the  pleasure  of  the  Lord  shall  prosper  in  his 
hand.  He  shall  see  of  the  travail  of  his  soul  and 
shall  be  satisfied."  So  the  eternal  plan  and  purpose 
of  God  was  not  a  failure  after  all.  Sinners  are  being 
converted,  the  world  is  being  saved.  What  shall 
we  then  say  to  these  things?  If  God  be  for  us, 
who  can  be  against  us?" 

As  I  said,  this  passage,  so  irenic  in  its  intent,  has 
been  an  Esdraelon  of  conflict.  Here  are  five 
words — Foreknowledge,  Predestination,  Vocation, 
Justification  and  Glorification — every  one  of  which 
contains  a  bugle-call. 

I.  ^'Whom  he  did  foreknowJ* 

The  word  Foreknowledge  is  the  keynote  of  the 
controversy  between  Deism  and  Theism  which  has 
reference  to  the  personality  of  God. 

The  question  is.  Does  God  know?  If  he  knows, 
then  he  must  be  a  self-conscious  Person.  Law  does 
not  know.  Energy  does  not  know.  Is  God  like  an 
Image  of  Buddh  with  a  heart  of  stone,  eyes  that 
see  not  and  arms  that  help  not? 

But  assuming  the  omniscience  of  God,  the  ques- 
tion arises,  How  does  he  know  ?    By  the  processes 


264  The  Cloister  Book 

of  thought,  as  we  do?  We  jot  down  an  Idea,  an- 
other follows  it,  then  comes  an  ergo;  and  thus  we 
arrive  at  a  conclusion.  But  God  does  not  reason 
that  way.  He  never  thinks.  He  always  knows, 
and  he  knows  all.  And  knowing  thus,  he  must 
foreknow  as  well.  The  past  and  future  are  alike 
to  him,  since  with  him  there  Is  no  succession  of 
thought.  We  know  as  one  turning  the  pages  of 
an  almanac  In  which  day  follows  day;  but  God 
knows  as  one  who  faces  a  calendar  where  all  the 
days  are  at  once  before  him. 

Eternity  with  all  Its  years 

Stands  present  to  thy  view; 
To  thee  there's  nothing  old  appears, 

Great  God,  there's  nothing  new! 

II.  ''He  also  did  predestinate  to  be  conformed 
to  the  image  of  his  Son.*' 

The  word  Predestination  suggests  the  long-con- 
tinued controversy  between  Calvinism  and  Ar- 
mlnlanlsm. 

The  question  Is,  Did  God  predestinate  because 
he  foreknew,  or  vice  versa  ?  The  hyper-CalvInists 
have  been  accustomed  to  say  that  God  predes- 
tinated before  he  foreknew,  thus  apparently  mak- 
ing our  destiny  dependent  solely  on  the  divine  de- 
cree; while  the  hyper-Armlnians,  by  affirming  that 
God  foreknew  before  he  predestinated,  have 
sought  to  relieve  God  of  responsibility  as  to  the 
destinies  of  men. 
.  But  neither  of  these  positions  can  be  defended, 


A  Field  of  Five  Battles  265 

since  there  Is  no  "before"  or  "after"  with  God. 
It  Is  vain  to  qualify  him  by  the  terminologies  of 
time  and  space.  We  cannot  measure  his  stature 
with  a  yardstick  nor  bind  our  chronology  like  a 
tape-measure  about  his  loins.  With  him  there  Is 
neither  yesterday  nor  to-morrow.  His  foreknowl- 
edge and  foreordlnatlon  are  therefore  contem- 
poraneous. No  hands  sweep  around  his  dial.  No 
pendulum  sw^ings  before  him.  We  look  back  over 
our  shoulders  and  speak  of  "the  past,"  but  before 
us  falls  a  curtain  and  of  the  future  we  have  naught 
to  say.  Not  so  with  God;  the  future  Is  as  clearly 
known  as  the  past  to  him.  He  has  been  there ;  he 
has  traversed  It.  "From  everlasting  to  everlasting 
thou  art  God!" 

III.  ^'Moreover  whom  he  did  predestinate^ 
them  he  also  calledJ' 

The  controversy  Is  now  resolved  Into  the  respec- 
tive terms  of  Election  and  Free  Will. 

The  question  Is,  If  the  calling  of  God  Is  an  "ef- 
fectual calling,"  and  If  his  grace  Is  "Irresistible" 
grace,  how  can  man  be  a  free  agent?  Is  he  not  ab- 
solved from  responsibility,  since  his  welfare  is  pre- 
determined for  him? 

The  difficulty  Is  one  of  reconciliation.  The  two 
facts  in  Issue  are  clear.  On  the  one  hand  I  know 
that.  If  there  Is  a  God  anywhere  In  the  universe, 
he  must  have  foreknown  all  that  comes  to  pass; 
and  his  foreknowledge  makes  the  event  as  certain 
as  his  decree  could  make  It.  On  the  other  hand  I 
know  that  I  am  a  free  agent.    All  the  logic  in  the 


2  66  The  Cloister  Book 

world  cannot  persuade  me  that  I  have  not  the 
power  to  lift  my  hand  at  will.  But  how  to  recon- 
cile these  facts,  there's  the  rub. 

The  important  thing  is  that  we  should  under- 
stand that  a  failure  to  reconcile  these  facts  does 
not  disprove  either  of  them;  for  we  are  constantly, 
and  without  demur,  accepting  truths  which  seem 
to  be  mutually  incompatible.  Two  straight  lines 
are  said  to  be  parallel  because  they  never  meet; 
yet  according  to  the  theory  of  the  higher  mathe- 
matics, the  lines  will  meet  in  infinit}^  It  is  suffi- 
cient to  know  that  there  is  no  conflict  between  the 
doctrine  of  The  Decrees  and  the  doctrine  of  Free 
Will,  both  being  inevitable  and  irrefutable  conclu- 
sions from  the  nature  and  relations  of  God  and 
man. 

It  is  said  that  Ludovicus,  a  learned  man  of 
Italy,  had  many  arguments  with  his  physician 
about  these  matters.  He  was  fond  of  saying,  "Si 
salvabor,  salvabor;"  that  is,  "If  it  is  decreed  that 
I  shall  be  saved,  I  am  bound  to  be  saved  and  there 
is  no  need  of  my  doing  anything  about  it."  On 
falling  sick,  however,  he  sent  for  his  physician, 
who,  leaving  a  prescription,  said,  "Why  shouldst 
thou  take  it?  Apply  thy  dictum.  Si  salvabor,  sal- 
vabor." But  Ludovicus  took  the  medicine  and  got 
well.  So  much  more  sensibly  do  men  reason  in 
common  affairs  than  they  are  accustomed  to  do  in 
the  province  of  spiritual  things. 

It  should  be  obvious  to  any  one  who  stumbles 
here  that  means  as  well  as  ends  are  included  in  the 


A  Field  of  Five  Battles  267 

divine  decree  and  calling.  No  man  can  live  unless 
he  eats,  yet  no  man  need  eat  unless  he  wants  to. 
The  pangs  of  hunger  are  universal;  the  decree  Is 
plain;  and  living  and  eating  are  both  Included  In  It. 

God  knows  whether  or  no  a  farmer  will  reap 
a  harvest.  The  fulness  or  emptiness  of  the  gar- 
ners Is  foreknown  and  predetermined  In  the  mind 
of  God.  But  the  farmer  who  would  Infer  there- 
from the  futility  of  effort  would  be  a  foolish  man. 
The  plowing  and  sowing,  the  reaping  and  garner- 
ing, are  all  a  part  of  the  divine  plan,  and  the  farmer 
attends  to  his  business  as  a  free  moral  agent  be- 
cause he  so  understands  It. 

In  that  voyage  In  the  iEgean,  where  ''the  ship 
was  exceedingly  tossed  with  the  tempest  so  that 
all  hope  was  taken  away,"  Paul  said  to  the  fright- 
ened crew,  "Sirs,  be  of  good  cheer,  for  I  have  had 
a  vision,  and  there  shall  be  no  loss  of  any  man's  life 
among  you."  But  when  the  vessel  was  swamped 
and  broken  by  the  violence  of  the  waves,  all  betook 
themselves  to  boards  and  broken  pieces  of  the  ship 
despite  the  vision,  and  Paul,  like  the  others,  swam 
for  his  life.  The  fact  that  their  deliverance  had 
been  foreordained,  and  so  announced,  did  not  pre- 
vent their  acting  like  reasonable  men.  In  like  man- 
ner it  behooves  us  to  "make  our  calling  and  elec- 
tion sure"  (2  Peter  1:10). 

IV.  ^'And  whom  he  called,  them  he  also  justi- 
fied/' 

The  word  Justification  sounds  the  bugle-call  to 
the  controversy  of  Faith  versus  Works. 


268  The  Cloister  Book 

The  question  Is,  ''How  should  man  be  just  with 
God?"  He  cannot  be  just  so  long  as  he  Is  defiled 
with  sin;  for  "without  holiness  no  man  shall  see 
the  Lord." 

Can  he  be  justified  by  works?  No;  it  is  writ- 
ten, "By  the  deeds  of  the  law  shall  no  flesh  be  justi- 
fied." There  Is  no  expiatory  value  In  morality,  in 
penance  or  In  ceremonial  observance.  Fire  cannot 
burn  out  sin ;  nor  can  the  fat  of  rams  and  fed  beasts 
atone  for  It.  The  debts  of  yesterday  cannot  be 
canceled  by  paying  cash  to-day.  If  I  were  never 
henceforth  to  be  guilty  of  another  sin,  the  record 
of  the  misllved  past  would  still  remain  against  me. 
And  If  God,  in  consideration  of  my  better  way  of 
living,  were  to  overlook  the  past,  I  should  still  go 
to  heaven  only  as  a  ticket-of-leave  man. 

Can  Faith  justify,  then?  This  Is  the  doctrine 
which  sent  the  thunders  of  the  Reformation  around 
the  world,  the  great  doctrine  of  Justification  by 
Faith.  "He  that  belleveth  on  the  Son  hath  ever- 
lasting life."  Faith  Is  the  sole  condition  affixed  to 
the  promise  of  life.  If  we  are  ever  justified  it  will 
be  not  on  account  of  personal  merit,  but  because 
the  righteousness  of  Christ  Is  by  faith  Imputed 
unto  us. 

Jesus,  thy  blood  and  righteousness 
My  beauty  are,  my  glorious  dress; 
'Mid  flaming  worlds,  in  these  arrayed, 
With  joy  shall  I  lift  up  my  head. 

For  him  who  thus  believes  in  the  atoning  work 
of  Jesus,  the  past,  being  expiated,  Is  "blotted  out." 


A  Field  of  Five  Battles  269 

There  is  therefore  now  no  more  condemnation  for 
them  that  are  In  Christ  Jesus.  Their  sins,  which 
were  as  scarlet,  are  as  white  as  snow.  All  who 
thus  accept  Christ  as  their  Saviour  are  "justified" 
before  God,  since  he  has  cast  their  sins  behind  his 
back  and  promised  to  remember  them  no  more 
against  them. 

Is  a  man  then  justified  by  faith  without  works? 
There  is  no  such  thing  as  faith  without  works. 
*'FaIth  without  works  is  dead;"  and  a  dead  faith 
Is  no  faith  at  all.  Works  are  the  touchstone  of 
faith.  Works  are  the  evidence  of  faith.  The  man 
w^ho  has  really  believed  In  Jesus  can  assure  himself 
of  the  genuineness  of  his  faith  only  by  the  fidelity 
with  which  he  does  his  Master's  will. 

The  real  question,  therefore,  is  not  one  of 
Works  versus  Faith,  but  of  Works  versus  Faith 
plus  Works.  The  logic  of  James  is  clear:  "A  man 
may  say.  Thou  hast  faith  and  I  have  works.  Show 
me  thy  faith  without  thy  works,  and  I  will  show 
thee  my  faith  by  my  v/orks"  (James  2:18). 

V.  ^^And  whom  he  justified,  them  he  also  glori- 
fied.'' 

In  the  word  Glorification,  w^hich  brings  us 
across  the  threshold  of  heaven,  we  note  the  con- 
troversy between  "the  perseverance  of  the  saints" 
and  "falling  from  grace." 

And  here  again  there  Is  no  real  ground  of  dis- 
pute. The  difference  of  opinion  arises  from  a  mis- 
understanding and  misuse  of  terms.  There  can 
be,  indeed,  no  such  thing  as  "falling  from  grace." 


270  The  Cloister  Book 

One  may  fall  from  his  good  resolutions,  from  his 
profession,  from  his  reputation  as  a  Christian,  but 
surely  he  cannot  fall  from  the  grace  of  God.  The 
real  question  Is,  Whose  grip  is  it  that  saves  us? 
Are  we  saved  by  our  clinging  to  God  or  by  his 
holding  to  us?  If  my  salvation  depends  on  my 
grip  alone,  then  alas  for  me  1  But  If  It  depends  on 
the  power  of  a  divine  hand,  then  the  gates  of  hell 
cannot  prevail  against  me. 

A  life-saver  plunges  In  to  rescue  a  strangling 
swimmer.  "Hold  on!"  he  cries,  and  the  man's 
hands  fasten  upon  him.  But  as  they  swim  shore- 
ward, the  rescuer  feels  the  man's  grasp  loosening, 
and  his  own  tightens  accordingly.  Thus  the  life- 
saver  brings  him  safe  to  shore.  I  am  that  stran- 
gling swimmer.  Once  assured  that  God  has  laid 
hold  upon  me,  I  know  I  can  safely  trust  In  him. 
For 

The  soul  that  on  Jesus  hath  leaned  for  repose 
He  will  not,  he  will  not  desert  to  his  foes; 
That  soul,  though  all  hell  should  endeavor  to  shake, 
He'll  never,  no,  never,  no,  never  forsake. 

It  is  thus  that  Paul  pursues  his  great  argument 
as  to  the  success  of  the  divine  plan  for  the  salva- 
tion of  souls  and  the  deliverance  of  the  world.  Be 
of  good  cheer!  Nothing  can  thwart  the  Father's 
will. 

As  Napoleon  was  setting  out  on  his  Russian 
campaign,  a  lady  of  the  French  Court  said  to  him, 
"You  know  that,  though  man  proposes,  God  dis- 
poses."   He  replied,  "Yes;  but  watch  the  Issue  and 


A  Field  of  Five  Battles  271 

you  will  see  that  I  propose  and  dispose  too/'  A 
few  weeks  later  he  was  fleeing  from  Moscow  with 
his  half-frozen  and  starving  army  straggling  after 
him. 

It  is  God  who  both  proposes  and  disposes  in  hu- 
man affairs.  The  events  of  history  are  lines  con- 
verging toward  his  throne.  The  fact  that  he  has 
intended,  from  the  beginning,  to  reward  the  pas- 
sion of  his  beloved  Son  with  a  multitude  of  souls' 
"conformed  to  his  Image,"  as  "the  fruit  of  the 
travail  of  his  soul,"  is  clearly  revealed.  That  pur- 
pose cannot  be  defeated.  In  vain  do  kings  of  the 
earth  set  themselves  and  rulers  take  counsel  to- 
gether, saying,  "Let  us  break  his  bands  asunder  and 
cast  away  his  cords  from  us !"  He  that  sitteth  in 
the  heavens  shall  laugh;  the  Lord  shall  have  them 
In  derision.  The  decree  has  gone  forth:  "Thou 
art  my  Son!  Ask  of  me,  and  I  shall  give  thee  the 
heathen  for  thine  inheritance  and  the  uttermost 
parts  of  the  earth  for  thy  possession."  The  mar- 
riage-supper Is  coming;  and  "the  supper  shall  be 
furnished  with  guests."  The  question  of  personal 
moment  is,  Shall  I  be  there  ?  which  is  another  way 
of  asking.  Am  I  among  those  who  are  being  con- 
formed to  the  image  of  Christ? 

8.  PRAYER 

O  God,  I  rejoice  in  the  thought  that  thou 
hast  eternally  planned  for  me.  Help  me  to 
fall  in  with  thy  plan  so  that  my  will  shall  not 
cross  thy  will.     Have  thy  perfect  way  with 


272  The  Cloister  Book 

me.  In  mercy  grant  that  the  mind  that  was  in 
Christ  Jesus  may  be  also  In  me,  that  I  may  be 
made  wholly  comformable  to  thy  holy  will. 
Let  me  have  no  purpose  In  life  except  to  fulfil 
thy  gracious  purpose  concerning  me.  Make 
plain  before  my  feet  the  path  ordained  for 
me;  let  my  chlefest  joy  be  to  run  In  the  way  of 
thy  commandments.  And  when  my  salvation 
is  fully  accomplished  I  will  praise  thy  name 
forever.    Amen. 

9.  HYMN :    "God  Is  love,  his  mercy  brightens." 

10.  BENEDICTION 

Now  may  the  God  of  peace,  who  brought 
again  from  the  dead  our  Lord  Jesus  Christ, 
that  great  Shepherd  of  the  sheep,  through 
the  blood  of  the  everlasting  covenant,  make 
you  perfect  In  every  good  work  to  do  his 
will,  through  Jesus  Christ,  to  whom  be  glory 
forever.    Amen. 


TWENTY-SECOND  SERVICE 

Living  as  Christ  Would 

INVOCATION 

/It  the  dawn  of  the  Sabbath,  Lord,  my 
soul  would  return  unto  its  rest.  Put 
the  world  far  from  me  and  receive  me  Into 
the  secret  place  of  thy  pavilion,  where  thou 
hast  promised  to  commune  with  those  who 
seek  thee.  I  wait  upon  thee.  Lord,  and  in- 
voke thy  benediction ;  for  Jesus'  sake.  Amen. 

HYMN:     "I  heard  the  voice  of  Jesus  say." 

SCRIPTURE  LESSON 

Isaiah  6:i-8. 
Luke  10:1-37. 

PRAYER 

I  thank  thee,  blessed  Lord  and  Saviour, 
for  the  story  of  thy  wonderful  birth,  wherein 
thou  didst  empty  thyself  of  thy  transcendent 
glory  and  assume  our  nature,  in  order  to  be- 
come an  High-Priest  able  to  be  touched  with 
a  feeling  of  our  infirmities.  I  thank  thee  for 
the  record  of  thy  w^onderful  life,  in  which 
thou  didst  exemplify  all  the  graces  of  human 
character,  showing  us  in  perfect  pattern  how 
we  ought  to  live  void  of  offense  toward  men 


274  The  Cloister  Book 

and  God.  "Oh  who  so  calm,  so  pure,  so 
bright,  so  fair,  so  made  to  live  In  light  I'*  I 
thank  thee  for  the  record  of  thy  wonderful 
death,  In  which  thou  didst  bear  our  sins  In 
thine  own  body,  being  wounded  for  our  trans- 
gressions and  bruised  for  our  iniquities,  that 
by  thy  stripes  we  might  be  healed.  And  I 
thank  thee  for  thy  supreme  miracle,  wonder 
of  all  wonders,  in  which  thou  didst  triumph 
over  death  In  our  behalf,  taking  captivity 
captive  and  ascending  up  on  high  to  give  gifts 
unto  men.  So  hast  thou  brought  life  and  im- 
mortality to  light,  and  delivered  thy  people 
from  the  bondage  of  the  King  of  Terrors. 
So  hast  thou  opened  the  gate  of  heaven  to  all 
believers  and  prepared  the  way  for  the  great 
reunion,  when  those  who  have  parted  sadly 
In  the  wilderness  shall  meet  again  In  sweet 
Jerusalem.  I  thank  thee  also  for  thy  won- 
derful intercession  at  the  throne  of  the 
heavenly  grace;  for  thou  ever  livest  to  make 
Intercession  in  our  behalf.  Plead  for  me,  O 
strong  Son  of  God,  that  my  prayers  for  par- 
don, sanctlfication  and  entrance  Into  heavenly 
glory  may  be  heard.  Plead  for  all  thy  people 
to-day,  and  for  the  universal  Church,  that 
truth  and  righteousness  may  prevail  and  the 
coming  of  thy  kingdom  be  hastened  among 
the  children  of  men;  for  thy  Name's  sake. 
Amen. 


Living  as  Christ  Would  275 

5.  HYMN:      "When    I    survey    the    wondrous 

cross." 

6.  OFFERING 

7.  THE  SERMON 

Living  as  Christ  IVould 

"Whatsoever  he  salth  unto  you,  do  it.     (John 
2:5.) 

It  was  one  of  the  wise  observations  of  Solomon 
that  there  is  nothing  new  under  the  sun.  "The  sun 
ariseth  and  goeth  down,  hastening  to  the  place 
whence  he  arose.  The  wind  whirleth  about  con- 
tinually and  returneth  again  according  to  its  cir- 
cuits. The  thing  that  hath  been  shall  be,  and  that 
which  is  done  is  that  which  shall  be  done;  and 
there  is  no  new  thing  under  the  sun." 

The  discoveries  which  are  heralded  so  frequently 
in  the  scientific  world  are  merely  discoveries  of 
new  applications  of  old  forces.  The  last  book  in 
philosophy  is  an  echo  of  discussions  that  were 
heard  in  the  Athenian  schools  some  thousands  of 
years  ago.  And  the  same  holds  true  in  the  prov- 
ince of  religious  things. 

In  the  fifteenth  century  a  book  was  published, 
called  "The  Imitation  of  Christ,"  which  has  had 
a  wider  circulation  ever  since  than  any  other  book 
except  the  Bible.  Its  author  was  Thomas  a 
Kempis,  an  Augustinian  monk  and  mystic.  At  the 
time  there  were  two  Popes,  one  having  his  seat 
in  Rome  and  the  other  in  Avignon ;  and  the  Chris- 


276  The  Cloister  Book 

tian  thought  of  the  world  was  divided  accordingly. 
Those  who  stood  with  Rome  held  that  the  primal 
rule  of  the  Christian  life  was  action,  to  the  end 
that  the  Kingdom  might  be  established  on  earth, 
by  force  of  arms  if  necessary;  while  those  who 
stood  with  Avignon  affirmed  that  contemplation 
was  the  fundamental  rule,  this  being  necessary  to 
bring  the  soul  into  union  with  God.  Thomas  a 
Kempis  held  with  the  school  of  Avignon  as  against 
the  Latin  Christianity  of  his  time.  In  the  midst 
of  a  busy  world,  when  Huss  of  Bohemia  was  go- 
ing bravely  to  the  stake  and  Savonarola  was  hurl- 
ing thunderbolts  in  the  Duomo  at  Florence,  this 
placid  monk  in  the  shadow  of  the  Convent  of  St. 
Agnes  was  writing  on  the  Imitation  of  Christ. 

Ten  years  ago  a  book  was  published,  called  "In 
His  Steps,"  which  followed  out  the  philosophy  of 
Thomas  a  Kempis  from  the  practical  standpoint 
of  daily  life;  and  this  book,  like  the  Imitatio 
Christi,  has  had  an  unparalleled  circulation 
throughout  the  Christian  world.  Its  story  runs 
on  this  wise:  A  pastor  named  Henry  Maxwell 
created  a  sensation  in  his  parish  by  pledging  cer- 
tain of  his  congregation  to  determine  their  conduct 
by  the  rule,  "What  would  Jesus  do?"  One  of  the 
parties  to  this  covenant  was  a  merchant  who  pro- 
ceeded to  place  himself  in  right  relation  with  his 
employes  and  patrons.  Another  was  a  choir 
singer,  who  declined  an  engagement  with  an  op- 
eratic troupe  in  pursuance  of  what  she  deemed 
would  be  "the  probable  action  of  Jesus."     An- 


Living  as  Christ  Would  277 

other  was  the  editor  of  a  daily  newspaper,  who 
forthwith  stopped  his  Sunday  issue,  cut  out  objec- 
tionable advertising  and  renounced  partisan  poli- 
tics. Still  another  was  a  young  heiress,  who  gave 
up  luxuries  and  devoted  her  fortune  to  benevolence. 
The  pastor  himself,  abandoning  his  usual  method 
of  pulpit  ministration,  confined  his  preaching  to 
the  solution  of  sociological  problems  and  ended  by 
resigning  his  pastorate  and  going  down  Into  the 
slums  to  live  and  labor  In  behalf  of  the  poor.  Of 
course  this  created  a  sensation,  and  ultimately 
turned  the  city  upside  down,  and  incidentally 
right  side  up. 

We  are  having,  just  now,  a  revival  of  this  rule 
of  living,  particularly  in  certain  of  our  Western 
cities,  where  groups  of  professing  Christians  have 
entered  into  a  temporary  covenant  to  ''live  as 
Christ  would."  At  last  reports  most  of  them  were 
satisfied  with  a  fortnight  of  experimentation, 
many  being  discouraged  and  ready  to  afHrm  that 
the  plan  could  not  be  carried  out. 

The  movements  referred  to,  though  so  far 
apart  in  time,  are  practically  Identical.  The  watch- 
word of  the  mystics  was,  "Let  us  Imitate  Christ!" 
The  watchword  of  the  Rev.  Charles  M.  Sheldon 
and  his  adherents  was,  "In  His  Steps!"  The 
watchword  of  the  most  recent  movement  Is,  "Let 
us  live  as  Jesus  would!"  But  the  question  back 
of  all  Is  one  respecting  the  ultimate  rule  of  the 
Christian  life. 

It  is  my  purpose  to  show  that  In  each  of  these 


278  The  Cloister  Book 

cases  there  is  but  a  partial  and  inadequate  state- 
ment of  duty. 

I.  The  Rule  of  Christian  living  here  given 
seems  to  be  Superfluous. 

One  supreme  and  ultimate  rule  Is  enough.  The 
world  has  had  such  a  rule  from  the  beginning,  and 
universally  recognizes  its  rightness;  to  wit,  obedi- 
ence to  the  Moral  Law. 

II.  The  Rule  proposed  is  Unscriptural. 

Do  not  the  Scriptures  say,  then,  that  we  are 
to  imitate  Christ?  Yes !  "For  even  hereunto  were 
ye  called,  because  Christ  also  suffered  for  us,  leav- 
ing us  an  example,  that  ye  should  follow  his  steps"; 
and  again,  "If  any  man  will  come  after  me,  let 
him  deny  himself  and  take  up  his  cross  and  follow 
me.'^ 

But  the  question  is  one  of  emphasis,  or  the  rela- 
tive importance  of  things.  What  we  want  is  not 
a  rule  but  the  rule — the  ultimate  and  complete  rule 
of  the  Christian  life.  And  there  is  not  a  word  In 
the  Scriptures  or  in  the  teachings  of  Jesus  to  con- 
travene the  proposition  that  the  standard  by  which 
every  Christian  life  is  to  be  regulated,  in  general 
and  particular,  is  obedience  to  the  Moral  Law. 

The  two  great  words  of  Scripture  are  "Believe" 
and  "Obey."  A  man  is  saved  by  believing  in 
Christ.  Until  he  does  that  he  is  not  a  Christian 
at  all.  As  soon  as  he  has  accepted  Christ  as  his 
Saviour  his  whole  obligation  is  represented  in  the 
word  "obedience";  that  Is,  obedience  to  law  as 
set  forth  in  the  teachings  of  Christ. 


Living  as  Christ  Would  279 

Is  not  the  Christian,  then,  delivered  from  the 
bondage  of  law?  Yes,  from  the  bondage  of  the 
Ceremonial  Law;  for  the  obvious  reason  that  all 
its  rites  and  symbols  were  fulfilled  in  Christ.  At 
his  coming  these  observances  lost  their  binding 
force,  as  the  scaffolding  of  a  building  becomes  use- 
less when  the  building  has  gone  up.  But  as  to  the 
Moral  Law,  our  Lord  himself  referred  its  fulfil- 
ment to  the  conscience  of  every  man.  In  the  Ser- 
mon on  the  Mount  he  reiterated  its  precepts,  add- 
ing the  emphasis  of  his  personal  authority  in  a 
most  searching  analysis,  and  made  them  binding 
forever  on  all  who  profess  to  honor  and  serve  him. 
It  is  false  and  mischievous  to  say  that  he  "ab- 
rogated" that  Law,  since  it  is  interwoven  with  the 
nerve  and  sinew  of  the  human  constitution.  Its 
obligations  can  never  be  annulled  until  there  is  a 
radical  change  in  our  physical  and  moral  struc- 
ture. The  Ten  Commandments  were  written  on 
tables  of  stone  for  this  reason,  to  indicate  that  they 
were  of  perpetual  force. 

III.  The  proposed  standard  is  too  Vague  and 
Indefinite  to  serve  as  a  final  and  comprehensive 
Rule  of  the  Christian  life. 

It  says  the  only  criterion  is  "the  probable  action 
of  Jesus."  But  this  means  that  there  is  no  rigid 
standard  at  all.  It  leaves  everything  to  personal 
opinion;  since  each  must  determine  his  conduct  by 
supposing  what  Jesus  would  do.  Here  surely  is  a 
broad  margin  for  ethical  latitudinarianism. 

What  would  be  the  result  if  a  like  standard  of 


28o  The  Cloister  Book 

action  were  set  up  In  our  civil  life?  It  would 
scarcely  be  possible  to  find  a  better  exemplar  of 
good  citizenship  than  the  Governor  of  this  Com- 
monwealth ;  but  suppose  that  one,  in  the  exercise  of 
his  imagination,  were  to  violate  the  code,  would 
it  be  a  sufficient  plea,  think  you,  to  say  that  he  had 
been  trying  to  follow  in  the  Governor's  steps? 
Would  not  the  presiding  Judge  be  likely  to  an- 
swer, in  the  words  of  Jesus,  "What  readest  thou 
in  the  law?" 

Or  suppose  that  the  rule  referred  to  was  set  up 
in  trade  and  commerce?  Let  one  of  our  mer- 
chants assume  that  it  is  sufficient  for  him  to  meas- 
ure off  silks  and  calicoes  as  he  supposes  A.  T. 
Stewart,  that  most  honorable  of  merchants,  would 
have  done  in  like  circumstances;  would  not  his  pa- 
tron be  likely  to  say,  "What  we  want  is  thirty-six 
inches  to  the  yard.  Hew  to  the  line !  Give  us 
not  your  hypothetical  imitation  of  Mr.  Stewart 
but  Mr.  Stewart's  yard-stick !" 

So  in  the  Christian  life:  it  is  not  enough  for  a 
man  to  justify  himself  by  saying,  "I  thought  thus 
and  so."  There  is  a  moral  code;  let  him  adjust 
his  life  to  it.  The  Law  leaves  nothing  to  the  imag- 
ination. It  is  positive  and  unvarying.  There  may 
be  a  difference  of  interpretation  in  details  and  par- 
ticulars, but  never  as  to  the  fundamental  princi- 
ples which  underlie  it. 

IV.   The  Ride  proposed  is  Impracticable. 

It  overlooks  one  tremendous  fact,  namely,  the 
Deity  of  Christ.     If  he  were  merely  a  man,  the 


Living  as  Christ  Would  281 

rule  of  mutatis  mutandis  might  apply;  but  being 
the  only  begotten  Son  of  God,  it  is  not  possible  in 
all  cases  for  him  to  change  places  with  us. 

We  are  urged  to  follow  him  everywhere,  and 
above  all  in  his  sufferings.  We  have  been  seri- 
ously told  that  we  must  "go  with  him  to  Geth- 
semane  and  sweat,  as  it  were,  great  drops  of 
blood  in  our  passion  for  souls."  Do  we  forget 
what  he  himself  said  to  his  three  companions  when 
entering  the  Garden?  "My  soul  is  exceeding 
sorrowful,  even  unto  death.  Tarry  ye  here." 
And  there  they  remained,  while  he  went  deeper 
into  the  shadow  of  the  olive  trees  and  drank, 
in  solitude,  the  purple  cup  of  his  vicarious  pain. 
Let  no  man  go  with  him  into  the  inner  part 
of  Gethsemane.  Let  none  presume  to  intrude 
upon  that  awful  anguish  which  was  the  divine  ex- 
piation of  the  world's  sin.  For  is  it  not  written, 
"I  have  trodden  the  winepress  alone;  and  of  the 
people  there  was  none  with  me"  ? 

At  the  marriage  supper  in  Cana  was  it  possible 
for  his  disciples  to  follow  in  his  steps?  In  this, 
the  "beginning  of  miracles,"  he  by  the  exercise  of 
his  omnipotence  precipitated  the  processes  of  na- 
ture so  that  in  a  moment  the  water  became  wine. 
This  was  something  that  his  companions  could  not 
do;  but  the  thing  which  they  could  do  was  to  obey 
him;  as  his  mother  said,  "Whatsoever  he  saith 
unto  you,  do  it." 

V.  The  Rule  suggested  for  the  final  regulation 
of  the  Christian  life  is  an  Unsafe  one. 


282  The  Cloister  Book 

It  may  easily  become  mischievous  In  Its  mis- 
taken application.  It  gave  rise  to  the  order  of 
barefoot  friars,  who  said,  "Christ  was  a  poor  man, 
who  had  not  where  to  lay  his  head;  therefore  we 
take  a  vow  of  perpetual  poverty."  The  advocates 
of  an  uneducated  ministry  reason  In  like  manner: 
*'Jesus  had  no  diploma  from  a  university  or  the- 
ological seminary.  At  thirty  years  of  age  he 
locked  the  door  of  his  carpenter  shop  and  went 
forth  to  preach.  Why  should  not  we  abandon 
the  saw  and  plane  and  follow  him?"  The  Wine- 
brennerians  Insist  on  washing  each  other's  feet  as 
a  part  of  divine  service,  because,  as  they  say,  Christ 
did  It.  Christian  Scientists,  In  their  preposterous 
and  grotesque  claims  of  healing,  affirm  that  they  are 
"following  in  his  steps."  All  over  the  world  there 
are  fanatical  "communities"  whose  only  rule  Is 
"the  probable  action  of  Jesus."  What  does  this 
mean?  It  means  that  the  letter  may  be  pressed  to 
the  killing  of  the  spirit.  It  means  that  the  Imita- 
tion of  Christ,  when  Interpreted  solely  by  personal 
opinion  and  Imagination,  may  easily  pass  the 
boundaries  of  common  sense.  It  means  that  In 
the  last  reduction  duty  is  not  a  matter  of  mere 
opinion  but  of  obedience  to  law. 

VI.  In  the  Rule  suggested  there  is  No  Saving 
Power. 

It  has  to  do  with  Christ,  not  as  a  divine 
Saviour,  but  as  an  exemplary  man.  Among  those 
who  deny  the  Divinity  of  Jesus  there  are  probably 
few,  if  any,  who  would  be  unwilling  to  accept  the 


Living  as  Christ  Would  283 

proposed  rule  of  action,  since  they  are  all  ready  to 
admit  that  Jesus  was  a  most  righteous  man. 

And  it  is  greatly  to  be  feared  that  the  erection 
of  this  rule  in  the  place  of  the  rule  of  obedience 
may  work  great  mischief  by  minifying  or  wholly 
obliterating  the  claims  of  Jesus  as  the  only  begot- 
ten Son  of  God.  If  this  standard  were  to  be  ac- 
cepted as  comprehensive  and  final,  then  what  room 
would  be  left  for  the  Deity  of  Christ,  for  the  au- 
thority of  the  Scriptures,  for  the  saving  power  of 
the  Atonement,  or  for  the  doctrine  of  Justification 
by  Faith  ? 

VII.  The  Rule  proposed  is  Unchristian,  since  it 
goes  beyond  the  teaching  of  Christ,  and  supplants 
that  teaching  hy  a  rule  of  action  which  was  never 
so  intended  or  prescribed  by  him. 

His  rule  is  plain  and  unequivocal:  'Te  are  my 
friends  if  ye  do  whatsoever  I  command  you" ;  and, 
*'He  that  hath  my  commandments  and  keepeth 
them,  he  it  is  that  loveth  me."  The  loyal  Chris- 
tian seeks  no  further,  has  no  desire  to  go  beyond 
the  prescript  of  his  Lord. 

The  heart  of  our  religion  is  the  personal  rela- 
tion of  the  Christian  with  Christ.  He  is  our  Priest, 
making  expiation  for  our  sins.  He  is  our  Prophet, 
instructing  us  as  to  the  verities  of  the  spiritual  life. 
He  Is  our  King,  protecting  and  commanding  us. 
What  more  can  we  want?  The  sum  total  of  our 
duty  is  to  follow  him,  step  by  step,  obediently,  in 
the  path  which  he  himself  has  marked  out  for  us. 

To  say  that  the  imitation  of  Christ  must  not 


284  The  Cloister  Book 

be  allowed  to  supplant  obedience  as  the  supreme 
rule  of  the  Christian  life  is  not  to  let  down  the 
standard,  but  to  exalt  it.  His  word  is  law;  what 
can  be  higher  than  that?  To  put  the  personal 
opinion  of  the  individual  Christian  in  the  place  of 
the  imperative  word  of  the  Master  is  a  dangerous 
and  disastrous  sort  of  business.  Let  the  young 
people,  particularly,  who  have  been  "trying  the  ex- 
periment for  a  fortnight,"  only  to  land  in  utter 
perplexity  and  discouragement,  come  back  to  their 
Master  and  to  his  rule  with  an  assurance  that  he 
knew  best  when  he  prescribed  it. 

The  beginning  of  the  Christian  life  is  to  accept 
Christ  as  our  Saviour  and  Sovereign;  all  the  rest 
is  obedience :  "Whatsoever  he  saith  unto  you,  do  it." 

8.  PRAYER 

O  Lord,  as  I  profess  to  follow  thee,  let 
thy  word  be  unto  me  yea  and  amen.  Thou 
hast  said,  "Ye  call  me  Lord  and  Master,  and 
ye  say  well,  for  so  I  am";  wherefore  let  me 
obey  thee  in  all  things,  and  adjust  my  life  in 
its  minutest  details  and  particulars  to  thy  holy 
law.  And  w^herein  I  fall  short  or  transgress, 
forgive  me  for  thy  Name's  sake.     Amen. 

9.  HYMN:     "Take  my  life,  and  let  it  be  conse- 

crated. Lord,  to  thee." 

10.  BENEDICTION 

Grace  be  unto  thee  and  mercy  and  peace 
from  God  our  Father  and  Jesus  Christ  our 
Lord.    Amen. 


TWENTY-THIRD  SERVICE 

The  Church  in  the  Catacombs 

1.  INVOCATION 

/^OD,  be  with  me  and  bless  me,  and  cause 
thy  face  to  shine  upon  me  and  be  gra- 
cious unto  me.  Give  me  now  the  spirit  of 
true  worship,  that  I  may  lift  up  my  hands 
with  my  heart  unto  thee  In  the  heavens;  for 
Jesus'  sake.    Amen. 

2.  HYMN:    "Holy  Spirit,  faithful  guide." 

3.  SCRIPTURE  LESSON 

Isaiah  5  :3-i6. 
John  16. 

4.  PRAYER 

As  thou,  Lord,  didst  bless  thy  people  of  old 
when,  at  the  call  of  the  rams'  horns,  they  as- 
sembled In  thy  courts,  so  be  pleased  to  pro- 
nounce thy  benediction  upon  all  who  worship 
in  churches  of  the  world  to-day.  Hear  them 
as  they  make  confession  of  their  sins  and, 
hearing,  grant  absolution  for  Jesus'  sake. 
Give  them  a  spirit  of  humble  reverence  and 
of  profound  faith  In  thee.  Grant  them  a  new 
vision  of  thy  love  as  manifest  in  Christ;  in 
his  wonderful  life,  his  vicarious  death  and  his 


286  The  Cloister  Book 

triumphant  progress  through  the  ages.  Draw 
them  Into  a  closer  union  with  thee  and  sweeter 
fellowship  with  each  other.  Enlarge  the 
hearts  of  all  Christians,  of  whatever  name, 
until  they  shall  lovingly  and  zealously  co- 
operate In  the  propagation  of  the  Gospel  and 
the  advancement  of  thy  Kingdom  unto  the 
uttermost  parts  of  the  earth.  Help  me  to 
realize  that  I  am  myself  a  member  of  the 
world-wide  Labor  Guild  of  Christ,  and  that 
I  have  a  place  to  fill  in  the  Master's  plan  of 
universal  conquest.  Then  give  me,  Lord,  the 
will  and  power  to  fill  It.  I  am  thine;  every 
atom  of  my  energy,  every  moment  of  my 
time,  every  farthing  of  my  possessions  belongs 
to  thee.  For  I  am  bought  with  a  price,  not 
silver  and  gold,  but  the  precious  blood  of 
Jesus,  as  of  a  lamb  without  blemish  and  with- 
out spot.  Lord,  forbid  that  I  should  reserve 
or  withhold  aught  in  my  consecration  of  my- 
self to  thee.  Forgive  my  sins  of  apathy  and 
shortcoming.  Help  me  to  feel  more  deeply 
the  truths  of  the  spiritual  life  and  to  seek 
more  earnestly  the  things  that  make  for 
righteousness.  Make  me  more  patient  in  ad- 
versity, more  faithful  In  the  discharge  of  duty 
and  stronger  to  overcome  my  besetting  sins. 
Save  me  from  conformity  to  the  world 
and  transform  me  more  and  more  by  the 
renewing  of  my  mind  in  Christ  Jesus. 
Amen. 


The  Church  in  the  Catacombs     287 

5.  HYMN:  ''Alas,  and  did  my  Saviour  bleed/* 

6.  OFFERING 

7.  THE  SERMON 

The  Church  in  the  Catacombs 

"Then    the    people    did    hide    themselves    in 
caves."     (i  Sam.  13:  6.) 

It  is  our  purpose  to-day  to  emphasize  the  lesson 
of  divine  providence  as  manifest  In  a  tragic  episode 
of  long  continuance  in  the  history  of  the  early 
Church. 

The  story  begins  on  the  night  of  July  16,  A.D. 
64,  when  a  great  conflagration  swept  over  the 
city  of  Rome,  burning  fiercely  for  six  days  and  de- 
stroying ten  of  Its  fourteen  wards.  This  was  gen- 
erally regarded  as  a  manifestation  of  the  anger  of 
the  gods.  They  must  be  appeased;  a  sacrifice  must 
be  found.  How  natural  that  the  lot  should  fall 
upon  the  despised  followers  of  Christ!  The  Im- 
perial edict  went  out  against  them.  "They  had 
trial  of  cruel  mockings  and  scourglngs,  yea,  more- 
over, of  bonds  and  Imprisonment:  they  were 
stoned,  they  were  sawn  asunder,  they  were  slain 
with  the  sword.'*  Whither  should  they  flee  to  es- 
cape the  fury  of  the  oppressor? 

The  place  of  refuge  was  at  hand.  In  the  soft 
volcanic  rock  which  underlies  the  imperial  city 
excavations  had  been  made  for  building  purposes 
from  time  immemorial.  There  is  a  labyrinth  of 
galleries,  winding  in  and  out  on  different  levels, 


2  88  The  Cloister  Book 

crossing  and  recrossing,  for  a  distance  of  four  hun- 
dred miles,  more  than  the  length  of  Italy  from 
end  to  end.  On  either  side  are  shelves  of  niches 
for  the  dead.  There  are  more  than  three  million 
graves.  It  Is  a  vast  subterranean  city,  dark, 
lonely,  dismal  beyond  expression,  with  the  silence 
of  death  over  all.  This  was  the  refuge  and  rude 
cradle  of  the  Infant  Church. 

In  these  catacombs  the  Christians  found  a  safe 
retreat,  with  brief  seasons  of  respite,  for  a  pe- 
riod of  three  centuries  during  the  successive 
persecutions  under  Nero,  Domitlan,  Trajan  and 
that  excellent  moralist  Marcus  Aurellus,  who 
divided  his  time  betwixt  a  philosophy  of  sweet- 
ness and  light  and  the  slaughter  of  God's  little 
ones. 

We  may  Imagine  the  life  of  these  early  Chris- 
tians In  this  desolate  retreat.  They  uttered  their 
prayers  in  low  voices,  listening  for  the  footfall  of 
their  pursuers.  As  they  worshipped  under  the 
flickering  gleam  of  lamps  placed  in  burial  niches, 
they  could  hear  the  low  rumble  of  chariot  wheels 
overhead,  telling  how  the  chivalry  and  beauty  of 
Rome  were  hastening  to  the  Coliseum,  perhaps  to 
witness  the  heroic  death  of  some  of  their  loved 
ones.  At  night  the  mangled  bodies  of  the  dead 
were  brought  and  laid  away  In  their  narrow  rest- 
ing-places. But  these  were  glorious  days,  the  seed- 
time of  heroism  from  which  subsequent  genera- 
tions have  gathered  the  harvests  of  peace.  The 
hymns  these  Christians  sang  were  in  a  spirit  of 


The  Church  in  the  Catacombs     289 

heroic  resignation  to  God's  sovereign  will.     Here 
is  one: 

This  which  they  labor  to  destroy 
With  so  much  madness,  so  much  rage, 

Is  but  a  vessel  formed  of  clay, 

Brittle,  and  hastening  to  decay. 
Let  nobler  foes  their  arms  employ; 

Let  them  subdue  the  indomitable  soul ; 
Which,  when  fierce  whirlwinds  rend  the  sky, 
Looks  on  in  calm  security 

And  bows  to  God's  control! 

But  the  life  of  the  Christians  in  the  catacombs 
was  not  all  sorrow  and  loneliness.  In  one  of  the 
chapels  may  still  be  read  this  legend:  "There  is 
Light  in  this  darkness;  there  is  music  in 
THESE  TOMBS."  An  insight  may  be  gained  into 
the  character  of  these  persecuted  people  from  the 
symbols  which  were  carved  on  their  sepulchers,  by 
which  we  are  advised  that  they  not  only  enjoyed 
the  delights  of  Christian  fellowship,  but  were 
sensible  of  the  presence  and  blessing  of  God. 

( I )  One  of  the  most  familiar  of  these  symbols 
is  the  fish.  It  gets  its  significance  from  the  fact 
that  the  letters  of  the  Greek  ichthus,  meaning  fish, 
are  the  initials  of  the  Greek  words  "Jesus  Christ, 
Son  of  God,  the  Saviour."  It  was  not  safe  to  place 
the  name  of  Jesus  on  the  sepulchers  of  the  beloved 
dead;  but  here  was  a  cipher  which  could  be  used 
to  mark  their  resting-places.  How  significant  of 
heroic  constancy!  These  people  had  left  every- 
thing for  Jesus;  homes,  possessions,  sweet  associa- 


290  The  Cloister  Book 

tlons — all  were  gone.  Christ  only  remained  to 
them.  He  was  their  Alpha  and  Omega ;  first,  last, 
midst  and  all  in  all ! 

It  is  a  curious  fact,  in  this  connection,  that 
among  the  inscriptions  in  the  catacombs  there  Is 
none  to  Indicate  that  divine  honors  were  paid  to 
the  mother  of  Christ.  To-day  the  city  of  Rome 
is  the  center  of  Mariolatry;  yet  in  these  galleries 
beneath  the  Vatican,  where  three  centuries  of  the 
earliest  Christian  life  are  outlined,  there  is  no  sug- 
gestion of  an  Ave  Maria.  Is  It  not  strange  that 
the  Church  should  have  hved  so  long  and  left  on 
every  side  the  story  of  her  devotion  to  Jesus,  yet 
no  word  or  syllable  to  authenticate  the  Marlola- 
trous  litany  of  the  Papal  Church  ?  It  was  not  until 
the  believers  had  passed  the  heroic  period  of  their 
history  that  the  words  began  to  be  heard,  "Holy 
Mary,  Mother  of  God,  pray  for  us!" 

(2)  The  cross  Is  another  of  the  symbols  used  In 
the  catacombs.  It  Is  met  with  everywhere.  In  the 
little  chapels  where  the  living  were  wont  to  wor- 
ship and  on  the  narrow  sepulchers. 

To  these  refugees  the  cross  was  the  eloquent 
token  of  their  spiritual  life.  By  It  the  Saviour 
had  brought  life  and  immortality  to  light.  We, 
alas,  have  largely  abandoned  the  use  of  this  sym- 
bol; nor  Is  the  reason  far  to  seek.  As  the  church 
lapsed  into  the  superstitious  reverence  of  outward 
forms  and  ceremonies,  the  cross  came  to  be  a  fetish 
venerated  for  Itself  rather  than  for  the  life-giving 
fact  which  It  symbolized. 


The  Church  in  the  Catacombs     291 

There  Is  a  parallel  In  the  history  of  the  brazen 
serpent,  which  was  preserved  In  the  Tabernacle  as 
a  memorial  of  God's  Interposition  In  behalf  of  the 
children  of  Israel;  to  which,  as  time  passed,  they 
became  so  sacrilegiously  devoted  that  when  Heze- 
klah  the  Reformer  came  to  the  throne,  he  reduced 
it  to  powder,  crying,  Nehushtan!  that  Is,  *'It  is  a 
brazen  thing!" 

It  was  with  a  like  feeling  that  Luther  and  the 
other  Reformers  looked  on  the  veneration  of  the 
cross.  I  venture  the  opinion,  however,  that  here 
the  pendulum  of  the  Reformation  swung  too  far 
the  other  way.  Why  should  not  the  cross  adorn 
the  walls  of  our  churches  and  tower  aloft  from 
their  spires?  Is  It  not  a  suitable  emblem  of  the 
great  doctrine  of  Justification  by  Faith  and  of  the 
great  tragedy  by  which  the  world  is  delivered 
from  sin? 

I  remember  an  ancient  crucifix  In  the  public 
square  of  a  Brittany  village  which  no  one  passed 
without  bending  the  knee.  In  the  morning  the 
workmen  on  their  way  to  the  fields  and  the  little 
children  going  to  school  bowed  before  that  stone 
figure  of  the  Christ,  which  the  storms  of  many  cen- 
turies had  worn  almost  out  of  human  semblance. 
The  last  night  of  my  stay  In  the  village,  as  I  was 
being  whirled  through  the  little  square  on  my  way 
to  the  station,  I  saw  in  the  gathering  gloom  an  old 
woman  bent  almost  prostrate  before  that  figure. 
Her  hands  were  clasped  and  her  uphfted  face 
seemed  to  speak  of  long-borne  suffering.     I  could 


292  The  Cloister  Book 

not  know  the  bitterness  of  that  poor  heart;  but 
her  eyes  were  turned  toward  the  Infinite  source  of 
help.  O  beloved,  the  hand  of  the  crucified  Christ 
lifts  every  burden,  heals  every  wound  and  saves 
the  sinner  from  the  shame  and  penalty  and  bond- 
age of  sin ! 

(3)  Another  symbol  which  frequently  occurs 
In  the  catacombs  Is  the  anchor.  Its  reference  Is  to 
the  Christian's  hope,  which 

Like  the  glimmering  taper's  light 

Adorns  and  cheers  the  way, 
And  still  as  darker  grows  the  night 

Emits  a  brighter  ray. 

It  Is  spoken  of  In  this  wise:  "Which  hope  we 
have  as  an  anchor  of  the  soul,  both  sure  and  stead- 
fast, and  which  entereth  Into  that  within  the  veil; 
whither  the  forerunner  Is  for  us  entered,  even 
Jesus."  The  life  of  those  heroic  believers  of  the 
early  times  was  Indeed  like  a  stormy  voyage;  but 
they  had  with  them  a  safe  chart  and  steadfast 
anchor,  and  looked  therefore  toward  a  final  and 
eternal  haven  of  rest.  The  ground  of  their  assur- 
ance was  Christ  risen  and  triumphant,  who  had 
gone  on  before  to  fasten  the  fluke  of  their  anchor 
on  the  Rock  of  Ages. 

We  are  Informed  that  Lieutenant  Peary  has, 
after  long  endeavor,  reached  the  North  Pole.  His 
hope  was  generally  regarded  as  a  forlorn  one.  But 
suppose  that  he  had  been  definitely  advised  that 
his  superior  officer  had  gone  on  before  him  and 


The  Church  in  the  Catacombs     293 

reached  the  extreme  north;  and  suppose  that,  as 
the  weary  days  of  hardship  followed  one  another, 
he  could  see  through  the  clear  Arctic  atmosphere  the 
waving  of  his  captain's  banner  afar  off;  would  he 
not,  think  you,  have  plucked  up  courage  to  press  on  ? 

This  was  precisely  what  those  early  Christians 
saw  In  their  dreams,  the  hand  of  their  Forerunner 
beckoning.  The  affliction  of  the  present  time  was 
only  for  a  hand-breadth  at  most,  while  the  future 
was  illuminated  with  "a  far  more  exceeding  and 
eternal  weight  of  glory;"  a  moment  here,  eter- 
nity yonder;  affliction  now,  glory  for  ever!  Let 
weeping  endure  for  a  night,  since  joy  was  coming 
in  the  morning! 

(4)  And  still  another  of  the  symbols  of  the 
catacombs  was  the  palm-hranch.  Its  significance 
is  emphasized  by  the  fact  that  beside  It  are  fre- 
quent portrayals  of  hooks  and  forceps  and  Iron 
combs  for  tearing  the  flesh.  By  this  we  are  ad- 
vised that  the  palm-branch  was  reserved  for  the 
martyr's  grave. 

Where  are  those  martyrs  now?  John  the  evan- 
gelist saw  them  in  one  of  his  visions  in  Patmos: 
"After  this  I  beheld,  and  lo,  a  great  multitude, 
which  no  man  could  number,  of  all  nations  and 
kindreds  and  people  and  tongues,  stood  before  the 
throne  and  before  the  Lamb,  clothed  with  white 
robes,  and  palms  In  their  hands,  and  cried  with  a 
loud  voice,  saying.  Salvation  to  our  God  which  sit- 
teth  upon  the  throne,  and  unto  the  Lamb!  And 
one  of  the  elders  answered,  saying  unto  me,  What 


294  The  Cloister  Book 

are  these  which  are  arrayed  In  white  robes,  and 
whence  came  they?  And  I  said  unto  him,  Sir, 
thou  knowest.  And  he  said  to  me,  These  are  they 
which  came  out  of  great  tribulation,  and  have 
washed  their  robes  and  made  them  white  in  the 
blood  of  the  Lamb.  Therefore  are  they  before 
the  throne  of  God  and  serve  him  day  and  night  In 
his  temple:  and  he  that  sitteth  on  the  throne 
shall  dwell  among  them.  They  shall  hunger  no 
more,  neither  thirst  any  more;  neither  shall  the  sun 
light  on  them,  nor  any  heat.  For  the  Lamb  which 
is  In  the  midst  of  the  throne  shall  feed  them,  and 
shall  lead  them  unto  living  fountains  of  waters: 
and  God  shall  wipe  away  all  tears  from  their 
eyes."     (Rev.  7  :9-i7.) 

It  is  within  our  memory  that  Coleridge  Patte- 
son,  an  Eton  boy,  fired  by  the  enthusiasm  of  Christ's 
Kingdom,  went  to  the  South  Sea  Islands  in  the 
hope  of  bringing  the  savages  there  to  the  knowl- 
edge of  the  Gospel.  He  labored  for  a  time  with 
unspeakable  patience  but  no  apparent  result,  and 
was  finally  beaten  to  death  with  clubs.  Then  his 
murderers,  as  if  smitten  with  sudden  compunction, 
laid  his  body  In  an  open  boat,  crossed  his  hands, 
placed  a  palm  branch  on  his  breast,  and  watched 
while  the  winds  bore  him  away  upon  the  open  sea. 
To-day  there  are  multitudes  of  those  people  who 
revere  his  name.  Was  ever  an  imperial  triumph 
like  that  ?  This  is  the  victory  that  overcometh  the 
world,  even  your  faith. 

The  end  of  the  story  of  the  catacombs  came  in 


The  Church  in  the  Catacombs     295 

the  year  404,  on  this  wise.  The  feast  of  the 
Saturnalia  was  being  celebrated  in  Rome.  The 
Coliseum  was  filled  with  an  expectant  multitude. 
The  games  were  under  way.  The  foot-races  and 
chariot-races  were  followed  by  the  play  of  Or- 
pheus, in  which  the  hero  was  doomed  to  the  beasts. 
The  people  had  tasted  blood  and  clamored  for 
more.  The  gladiators  came  forth,  saying,  Ave 
Casar,  moritiiri  te  saliitamus!  They  crossed 
swords  and  went  down  one  by  one,  the  people 
gloating  over  their  death.  This  was  witnessed  by 
brave  knights  and  centurions,  by  vestal  virgins,  by 
mothers  and  little  children.  But  the  choicest  of 
the  sports  was  yet  to  come.  A  cry  was  heard,  "The 
Christians  to  the  lions!"  While  the  arena  was 
being  strewn  with  fresh  sand,  an  old  man  sprang 
over  the  barriers,  bareheaded,  barefooted,  clad  in 
a  hermit's  garb,  and  cried,  "O  ye  people,  cease 
from  the  shedding  of  blood !  There  is  a  God  who 
will  avenge  his  own !"  A  moment  of  silence,  and 
then  the  fury  of  the  populace  broke  forth.  He 
folded  his  hands  and  lifting  his  face  in  prayer 
calmly  awaited  his  doom.  A  moment  later  his 
mangled  body  lay  upon  the  sand;  but  the  face  of 
that  monk,  whose  name  is  unknown,  was  long  seen 
in  dreams  and  visions  of  the  night.  His  life  had 
not  been  squandered;  for  that  was  the  last  martyr- 
dom of  the  Coliseum.  Not  long  afterward  a  de- 
cree of  toleration  was  issued,  and  the  Christians 
came  forth  from  their  hiding-places  and  gave 
praises  for  freedom  to  worship  God. 


296  The  Cloister  Book 

How  long  ago  it  seems !  What  wonders  have 
been  wrought  since  then !  Let  us  come  out  of  the 
mouldy  passages  of  the  catacombs,  so  eloquent  of 
the  past,  and  look  around  us.  Here  are  the  Seven 
Hills;  the  desolate  Campagna  stretches  afar;  the 
sluggish  tide  of  the  Tiber  still  rolls  by.  The 
Forum  is  here,  but  its  columns  are  crumbling  and 
the  voices  of  its  mighty  ones  are  hushed.  Yonder 
on  the  Palatine  was  Nero's  Golden  House ;  its  site 
is  marked  by  a  Capuchin  monastery.  Listen,  and 
you  may  hear  the  monks  droning  their  vespers! 
Nero's  gardens  were  just  over  there,  once  lit  by 
living  torches,  the  Christians  being  smeared  with 
pitch  and  set  on  fire  to  illuminate  the  revels.  In 
the  midst  of  those  gardens  now  rises  the  dome  of 
St.  Peter's,  with  its  great  golden  cross  shining  red 
in  the  light  of  the  setting  sun.  The  walls  of  the 
Flavian  amphitheatre  which  rang  with  the  cry, 
"Ad  leones!"  are  broken  and  gray,  and  solitude 
pervades  it.  On  yonder  arch  of  Titus,  commem- 
orating the  pagan  conquest  of  Jerusalem,  is 
the  figure  of  the  golden  candlestick;  but  He  that 
standeth  in  the  midst  of  the  golden  candlestick  has 
triumphed  over  all.  Above  that  arch  rises  another, 
spanning  the  heavens  and  the  earth,  a  bow  of 
promise  painted  with  all  the  splendors  of  sunlight 
shining  through  the  tempests  of  history;  and  there 
is  a  cry,  "Hosanna !  hosanna !  Blessed  Is  he  that 
Cometh  in  the  name  of  the  Lord!"  The  skies  are 
opened  and  One  draws  near  whose  right  It  Is  to 
reign,  crowned  with  a  diadem  of  stars  and  accom- 


The  Church  in  the  Catacombs     297 

panled  by  a  retinue  of  angels  praising  him  and 
saying,  "Thou  art  worthy  to  receive  power  and 
dominion  and  riches  and  w^isdom  and  strength  and 
honor  and  glory  and  blessing,  for  ever  and  ever!'* 
The  days  of  persecution  are  past,  but  the  holy 
war  is  still  on.  The  possibilities  of  moral  heroism 
are  greater  now  than  ever.  It  takes  more  courage 
to  He  still  and  suffer  for  Jesus'  sake  than  to  climb 
the  steep  but  short  ascent  of  martyr's  pain.  It  takes 
more  courage  to  face  derision  than  to  stand  bound 
at  the  stake  In  a  circle  of  flame.  Many  a  man  dec- 
orated for  heroism  on  the  thin  red  line  has  gone 
down  before  a  pointed  finger.  In  these  piping 
times  of  peace  the  great  tem.ptatlon  is  to  yield  un- 
resistingly to  the  specious  allurements  of  sin.  By 
our  blood-bought  heritage  In  the  memory  of  the 
noble  army  of  martyrs,  let  us.  In  the  face  of  duty 
and  temptation,  quit  ourselves  like  men ! 

Must  I  be  carried  to  the  skies 

On  flowery  beds  of  ease, 
While  others  fought  to  win  the  prize 

And  sailed  through  bloody  seas? 

Sure  I  must  fight  if  I  w^ould  reign ; 

Increase  my  courage,  Lord ! 
I'll  bear  the  toil,  endure  the  pain, 

Supported  by  thy  word. 

8.  PRAYER 

I  thank  thee.  Lord,  for  the  record  of  those 
who  have  bravely  climbed  to  heaven  by  the 
steep  path  of  martyrdom.    Help  me  to  follow 


298  The  Cloister  Book 

in  their  train.  If  I  am  shut  up  in  a  narrow 
and  lonely  place  help  me  there  to  show  forth 
thy  praises,  as  Paul  and  Silas  sang  in  prison 
at  Phillppi.  Blessed  be  thy  name,  thou  giv- 
est  songs  in  the  night !  There  is  no  loneliness 
when  thou  art  near;  there  is  no  darkness  when 
thou  showest  the  light  of  thy  countenance.  If 
I  am  ever  called  to  suffer  for  the  truth's  sake 
help  me  to  suffer  gladly.  Stay  by  me  in  the 
hour  of  trial  and  temptation,  that  I  may  be 
loyal  to  truth,  fearless  in  the  discharge  of  duty 
and  faithful  unto  the  end,  for  Jesus'  sake. 
Amen. 

9.  HYMN:    "I  am  thine,  O  Lord,  I  have  heard 

thy  voice." 

10.  BENEDICTION 

The  grace  of  our  Lord  Jesus  Christ,  the 
love  of  God  the  Father  and  the  communion 
of  the  Holy  Ghost  be  with  you.    Amen. 


TWENTY-FOURTH  SERVICE 
The  Half-way  Man 

1.  INVOCATION 

R/f^i  SOUL  walteth  for  thee,  O  Lord;  yea, 
more  than  they  that  watch  for  the 
morning.  Be  pleased  to  make  thy  presence 
known,  else  this  will  be  a  barren  hour.  I  do 
believe  thou  art  here,  nearer  than  touching 
or  seeing.  May  all  blessings  come  with  thee. 
Help  me  now  to  yield  myself  wholly  unto 
thee,  for  Jesus'  sake.    Amen. 

2.  HYMN:     "Jesus  calls  us  o'er  the  tumult." 

3.  SCRIPTURE  LESSON 

Psalm  84. 
Luke  18  :9-30. 

4.  PRAYER 

O  God,  my  Father,  in  weakness  and  sinful- 
ness I  appeal  unto  thee,  in  the  name  of  thy 
beloved  Son,  for  pardon  and  sustaining  grace. 
Amid  the  confusing  voices  of  the  world  I  am 
in  constant  danger  of  being  led  away  from. 
truth  and  righteousness;  wherefore  lead  me, 
I  pray  thee,  in  the  right  way.  Reveal  unto 
me  clearly  the  great  verities  of  the  spiritual 
life  and  the  eternal  principles  of  character; 


300  The  Cloister  Book 

and,  in  so  far  as  I  have  already  attained,  help 
me  to  brace  myself  against  my  convictions 
and  let  the  crowds  sweep  by.  Make  me  more 
and  more  indifferent  to  the  fashion  of  this 
world  and  more  and  more  mindful  of  thy 
holy  will.  Save  me  from  the  thralldom  of 
popular  opinion;  and  lead  me  into  the  glori- 
ous liberty  of  the  children  of  God.  Let  every 
Thus-saith-the-Lord  be  an  end  of  controversy 
for  me.  For  I  know  that  my  welfare  runs  in 
the  pathway  of  thy  law.  Help  me  so  to 
search  the  Scriptures  as  to  find  thee,  O  Christ; 
for  thou  hast  said:  "They  are  they  which 
testify  of  me."  Help  me  to  read  thy  name 
between  all  its  lines  and  to  practice  thy  pre- 
cepts in  my  daily  life.  Be  thou  my  pattern 
and  my  guide.  Make  me  a  blessing  to  my 
friends  and  neighbors.  May  they  love  thee 
better  and  serve  thee  more  faithfully  by  rea- 
son of  my  example  of  faithfulness.  Let  all 
thy  people  be  true  to  the  truth  as  thou  givest 
them  to  see  it.  Lead  thy  Church  out  of  the 
vale  of  shadows  into  the  heights  of  clear  vi- 
sion and  communion  with  thee.  Hasten  the 
time  when  all  those  who  call  themselves 
Christians  shall  believe  that  Christ  was  what 
he  claimed  to  be  and  when  all  half-way  be- 
lievers shall  prostrate  themselves  before  thee, 
as  doubting  Thomas  did,  cr}^ing,  "My  Lord 
and  my  God!"  So  make  thy  Church  a 
mightier  agency  for  the  evangelization  of  the 


The  Half-way  Man  301 

world  and  hasten  the  coming  of  thy  kingdom, 
for  thy  Name's  sake.    Amen. 

5.  HYMN:    ^'Rock  of  Ages." 

6.  OFFERING 

7.  THE  SERMON 

The  Half-way  Man 

"And  a  certain  ruler  asked  him,  saying,  Good 
Master,  what  shall  I  do  to  inherit  eternal  life? 
And  Jesus  said  unto  him,  Why  callest  thou  me 
good?  None  is  good,  save  one,  that  is,  God." 
(Luke  18:  18,  19.) 

If  Christ  were  to  appear  on  earth  to-day,  the 
people  would  generally,  I  think,  be  glad  to  receive 
him.  But  they  would  divide  themselves  into  two 
classes:  one  of  them  addressing  him,  like  this 
young  ruler,  as  "Good  Rabbi";  the  other,  in  the 
words  of  Thomas,  "My  Lord  and  my  God!" 
And  the  form  of  salutation  would  make  all  the 
difference  in  the  world.  It  would,  moreover,  be  a 
matter  of  vital  importance  with  which  of  these 
groups  we  should  take  our  position;  for  the  im- 
measurable gulf  of  destiny  would  roll  between 
them. 

A  light  is  thrown,  by  this  consideration,  on  the 
attitude  of  this  ruler  toward  Christ.  He  was 
young,  wealthy  and  influential,  of  irreproachable 
character,  quite  candid  and  so  amiable  that  Christ, 
"beholding  him,  loved  him."  Yet  Christ  refused 
to  receive  his  salutation,  "Good  Master,"  because 


302  The  Cloister  Book 

it  betrayed  the  fact  that  he  utterly  failed  to  grasp 
his  divine  work  and  message.  He  loved  him,  yet 
parted  company  with  him. 

This  man  stands  as  a  type  of  a  numerous  class 
of  half-way  people  in  our  time,  who  are  moral, 
respectable  and  truly  amiable,  but  not  to  be  called 
Christians  because  they  refuse  to  admit  that  Christ 
was  what  he  claimed  to  be. 

Some  of  these  people  never  go  to  church,  but 
are  scrupulous  in  paying  deference  to  Christ  in 
their  way.  Others  are  regular  attendants  at 
church,  but  have  no  organic  connection  with  it. 
They  are  generous  patrons  of  its  missionary  enter- 
prises and  frankly  admit  that  the  church  is  the  con- 
trolling factor  in  the  problem  of  universal  prog- 
ress; and  they,  too,  render  homage  to  Christ  in 
their  way. 

Still  others  are  Church  members,  but  with  a  res- 
ervation. They  repeat  the  Apostles'  Creed  and 
bow  where  it  says:  "I  believe  in  Jesus  Christ,  His 
Son";  but  they  call  themselves  "broad-gauge 
Christians,"  because  they  hold  to  a  form  of  Chris- 
tianity broader  than  that  which  was  preached  by 
Christ  himself,  though  they  still  insist  that  they 
believe  in  him.  All  such  would  address  him  as 
"Good  Master,"  rather  than  as  their  Lord  and 
their  God. 

But  what  difference  does  it  make  how  we  ad- 
dress him,  or  indeed  how  we  regard  him,  so  long 
as  we  live  an  upright  life  and  follow  in  his  steps? 
Much,  every  way.     The  form  of  address  involves 


The  Half-way  Man  303 

a  principle  which  lies  at  the  very  basis  of  the  Chris- 
tian life. 

When  Cromwell  was  Lord  Protector  he  re- 
ceived a  letter  from  Louis  XIV.  of  France  ad- 
^  dressed  ''To  his  Most  Serene  Highness,  Oliver, 
Lord  Protector  of  England" ;  but  he  refused  to  re- 
ceive it,  because  this  was  not  the  phrase  used  by 
monarchs  in  communicating  with  their  equals.  He 
was  next  addressed  by  Louis  as  "Our  Dear 
Cousin";  and  again  he  refused  to  receive  it. 
Whereupon  the  king  consulted  his  minister,  the 
Cardinal  Mazarin,  who  advised  him  to  use  the 
customary  mode  of  address,  namely,  "Our  dear 
Brother."  "What?"  cried  Louis,  "would  you 
have  me  call  this  base  fellow  my  brother?"  To 
which  his  astute  counselor  replied,  "Yes,  your 
majesty;  or  you  will  presently  have  him  beating  at 
the  gates  of  Paris !"  For  a  like  reason  the  address 
which  a  man  uses  in  approaching  Christ  is  im- 
portant, since  it  determines  the  question  whether 
or  no  he  believes  that  Christ  is  the  veritable  Son 
of  God. 

The  position  assumed  by  this  ruler  and  others 
like  him  is  wholly  untenable.  It  is  that  of  a  man 
pursued  by  his  enemies,  making  a  dash  for  the 
gateway  of  the  castle  and  pausing  in  the  open,  un- 
der fire  both  ways.  In  fact,  however,  there  is  no 
middle  ground  to  stand  on.  The  alternative  Is 
this :  Christ  was  either  an  Impostor  or  he  was  what 
he  claimed  to  be. 

If  we  can  determine  precisely  what  the  ruler 


304  The  Cloister  Book 

meant  by  this  form  of  salutation,  we  shall  discover 
why  Christ  rejected  It. 

( 1 )  It  may  be  that  he  used  It  In  the  conven- 
tional sense,  as  when  one  begins  a  letter  "My  dear 
Sir." 

A  man  may  thus  Introduce  a  challenge  to  a  duel. 
Or  he  may  write,  "My  dear  Sir:  I  beg  to  Inform 
you  that  I  have  just  sworn  out  a  warrant  for  your 
arrest."  Christ  had  no  patience  with  mere  con- 
ventionalities or  with  meaningless  and  hollow 
phrases.  He  was  a  plain,  honest  man.  He  said: 
"The  scribes  and  Pharisees  sit  In  Moses'  seat,  make 
broad  their  phylacteries  and  enlarge  the  borders  of 
their  garments,  and  love  the  greetings  in  the  mar- 
kets, and  to  be  called  Rabbi,  Rabbi;  be  not  ye 
called  so." 

What  were  such  epithets  to  him?  He  had  worn 
the  crown  of  the  universe,  and  was  to  wear  it 
again.  He  had  listened  to  the  adorations  of  an 
innumerable  host  of  angels.  What  were  empty 
titles  to  him? 

(2)  Or  perhaps  the  salutation  was  used  in  the 
scholastic  sense. 

"Rabbi"  was  indeed  the  usual  title  by  which 
Jewish  pupils  were  accustomed  to  address  their 
teachers.  But  this  ruler  went  further  in  his  ap- 
proach to  Christ,  calling  him  "Good  Rabbi."  It 
w^as  as  if  he  said,  "Thou  art  the  wisest  of  teach- 
ers." This,  however,  did  not  go  far  enough. 
Christ  claims  to  be  wiser  than  the  wisest.  First 
among  equals  will  not  do.     He  has  no  peers.     He 


The  Half-way  Man  305 

cannot  be  mentioned  In  the  same  breath  with 
Plato,  Seneca,  Epictetus,  Marcus  Aurellus,  Sakya- 
muni  and  other  philosophers.  He  stands  soli- 
tary and  alone;  wiser  than  the  wisest  and  better 
than  the  best  of  them  all. 

His  teaching  was  characterized  by  some  features 
which  distinguish  it  from  the  teaching  of  all 
others.  It  was  said  of  him,  "Never  man  spake 
like  this  man."  His  treatment  of  the  great  prob- 
lems of  the  spiritual  life  was  so  singular  that  the 
question  was  raised  again  and  again,  "Whence 
hath  this  man  letters?" 

For  one  thing,  his  knowledge  was  intuitive.  He 
bore  no  diploma  from  any  university.  The  truths 
which  he  declared  were  those  of  which  he  was  cog- 
nizant while  he  dwelt  "in  the  glory  of  the  Father 
before  the  world  was." 

And  another  point  in  which  he  surpassed  all 
others  was  that  his  knowledge  was  infinite.  It  is  a 
singular  fact  that  in  his  few  brief  discourses  he 
covered  all  the  great  problems  of  truth  and  ethics. 
He  knew  all  things.  "He  knew  what  w^as  in 
man."  He  knew  the  factors  that  were  to  solve 
the  problems  of  the  coming  ages.  His  mind  was 
a  cyclopedia  of  the  universe.  In  other  words,  his 
knowledge  was  Omniscience.  The  whole  Infinite 
sweep  of  truth  was  before  him. 

And  another  of  the  differentiating  factors  In  his 
teaching  was  its  authority.  Those  who  listened  to 
him  saw  that  "he  taught  as  one  having  authority, 
and  not  as  the  scribes" ;  that  is,  he  used  the  ipse  dixit. 


3o6  The  Cloister  Book 

You  will  search  In  vain  through  his  teachings  to 
find  a  "Thus  salth  the  Lord.''  His  word  Invari- 
ably Is,  "Verily,  verily,  I  say  unto  you." 

But  the  one  pre-eminent  fact  by  which  his  teach- 
ing was  separated  from  and  Infinitely  exalted 
above  that  of  all  other  teachers  whomsoever  Is 
that  he  claimed  to  be  Truth  personified.  He  said, 
"I  am  the  Truth."  This  being  so,  it  Is  obvious 
that  on  the  one  hand  we  cannot  recefve  Christ 
without  receiving  his  teaching  as  authoritative  and 
ultimate  every  way;  and,  on  the  other,  that  we 
cannot  receive  the  teaching  of  Christ  without  re- 
ceiving Him. 

It  Is  logically  impossible  to  pick  and  choose,  as 
those  do  who  laud  the  Golden  Rule  and  reject  the 
parable  of  the  House  Bullded  on  the  Sand;  who 
praise  the  story  of  the  Prodigal  Son  while  declin- 
ing to  accept  that  of  Dives  and  Lazarus;  who 
eulogize  the  Beatitudes  while  Ignoring  the  woes 
and  warnings  addressed  to  those  who  reject  the 
King's  Son. 

(3)  Or  perhaps  the  young  ruler  i^sed  the  title 
Good  Master  In  the  ethical  sense,  as  If  to  say, 
"Thou  art  the  best  of  men." 

In  this  case  his  position  was  no  less  untenable, 
since  Christ  claimed  to  be  better  than  the  best.  So 
far  as  I  am  aware  there  are  only  seven  kinds  of 
people  In  the  world. 

First:  those  who  appear  to  be  totally  bad;  of 
whom  we  know  that  there  must  be  somewhere  a 
modicum  of  goodness  In  them. 


The  Half-way  Man  307 

Second:  those  who  appear  to  be  thoroughly 
good;  of  whom  we  are  sure  that  there  must  be  a 
joint  somewhere  in  their  harness,  since  all  mortal 
men  are  under  the  dominion  of  sin. 

Third:  those  who  wear  their  vices  on  their 
sleeves  for  daws  to  peck  at;  who  reel  through  the 
streets  and  seem  to  glory  in  their  shame. 

Fourth :  those  who  are  clever  enough  to  conceal 
their  faults;  whose  vices,  such  as  envy,  avarice  and 
sordid  ambition,  are  so  eminently  respectable  as 
to  escape  blame. 

Fifth:  those  who  frankly  confess  that  they  are 
no  better  than  they  ought  to  be;  like  the  publican 
who  beat  upon  his  breast,  crying,  *'God  be  merci- 
ful to  me  a  sinner!" 

Sixth:  those  who  parade  their  virtues  like  the 
Pharisee  who  prayed,  "God,  I  thank  thee  that  I 
am  not  as  other  men  are!" 

Seventh:  the  mask-wearers,  who  deceive  others, 
at  times  deceive  themselves,  but  never  deceive  the 
God  who  looketh  on  the  hearts  of  men. 

In  these  categories  are  included  all  the  children 
of  men. 

All  but  One !  There  is  One  who  stands  without 
the  circumference  of  the  sinful  race,  claiming  to 
be  better  than  the  best  of  them  all.  He  is  the  only 
man  who  ever  lived  so  as  to  merit  the  verdict,  "I 
find  no  fault  in  him."  He  is  the  only  man 
who  ever  lived  under  the  Law  and  was  as  good  as 
the  Law.  He  is  the  only  man  who  ever  "brought 
the  bottom  of  his  life  up  to  the  top  of  his  light." 


3o8  The  Cloister  Book 

He  is  the  only  man  who  ever  claimed  to  be  a  per- 
fectionist without  being  challenged  as  a  pretender. 
He  is  the  only  man  who  ever  uttered  the  challenge, 
"Which  of  you  convinceth  me  of  sin?"  with  none 
to  dispute  it. 

Was  he  then  a  sinless  man;  and  is  that  all? 
Plato  says,  "It  is  impossible  that  any  man  should 
be  called  a  good  man;  because  none  can  be  per- 
fectly good  but  God."  So,  then,  one  who  is  dis- 
posed to  look  on  Christ,  as  Pilate  did  at  Gabbatha, 
saying,  Ecce  hofnof  "Behold  the  man!"  must,  by 
the  irresistible  force  of  logic,  go  on  to  say,  Ecce 
Dens!  "Behold,  the  very  God  of  very  God!" 

4.  Or  possibly  the  young  ruler  used  the  title 
Good  Master  in  the  altruistic  sense,  as  meaning 
"Thou  art  the  kindest  of  men." 

This  again  was  true  as  far  as  It  went,  but  it  did 
not  go  far  enough.  The  life  of  Christ  was  one 
of  constant  love  and  charity.  Not  once  did  selfish- 
ness get  the  better  of  him.  His  biography  is  writ- 
ten In  the  words,  "He  went  about  doing  good." 
Yet  to  say  so  much  is  to  force  ourselves  to  say 
more;  to  wit,  he  was  better  than  the  best  of  men. 

If  we  follow  the  story  of  his  gracious  life,  we 
shall  see  him  healing  the  sick,  comforting  the  sor- 
rowing and  ministering  to  all  the  needs  of  the 
children  of  men;  but  if  we  follow  far  enough  we 
shall  find  ourselves  at  the  foot  of  Calvary;  and 
there  comes  the  crucial  test  of  our  devotion  to 
him.  Shall  we  go  back,  having  gone  so  far,  or  shall 
we  follow  him  up  the  steep  path  to  the  Cross? 


The  Half-way  Man  309 

Are  we  prepared  to  pursue  the  logic  of  "Good 
Master"  to  Its  very  end? 

The  Cross  is  the  one  great  deed  of  benevolence 
shining  in  the  world's  history  like  a  brilliant  star 
in  an  otherwise  unbroken  night.  Lift  up  your 
eyes  and  see  I  He  is  bearing  the  world's  sin  in  his 
own  body  yonder.  My  friend,  he  is  dying  for 
you,  that  by  faith  in  his  atoning  blood  you  may 
receive  remission  of  your  sins.  Do  you  believe 
that?  Can  you  stand  under  the  dropping  of  the 
warm  blood  and  say,  "Good  Rabbi"?  Oh,  no! 
There  are  multitudes  who  praise  and  applaud  and 
compliment  Christ  for  his  goodness  until  they 
come  to  Golgotha;  and  there  they  halt,  turning 
away  their  faces  from  him.  This  ground  Is  un- 
tenable. The  argument  drives  us  back  and  away 
from  the  Cross  to  the  position  of  Voltaire  who  re- 
jected Christ  as  an  impostor,  or  It  leads  us  on,  as 
it  led  Rousseau,  to  exclaim,  "Verily,  he  died  like 
a  God!" 

( 5 )  In  any  case  it  would  appear  that  the  young 
ruler  meant  to  use  the  term  "Good  Master"  in 
no  other  than  the  Unitarian  sense. 

He  would  have  been  willing  to  call  Christ  al- 
most anything  except  "Son  of  God."  Arlus, 
Spinoza,  Rousseau,  Goethe,  Channing,  David 
Strauss,  Theodore  Parker,  Renan,  all  of  them  go 
thus  far. 

But  how  can  they  go  thus  far  and  no  further? 
Do  they  forget  the  stupendous  claims  which  Jesus 
made?    How  could  he  be  an  honest  man  without 


3IO  The  Cloister  Book 

being  what  he  claimed  to  be?  And  wherein  was 
he  better  than  an  Impostor  if  he  was  not  what  he 
claimed  to  be?  At  his  trial  he  was  charged  with 
many  offences;  such  as  disturbing  the  peace,  delud- 
ing the  people,  denying  the  sovereignty  of  Caesar 
and  conniving  at  insurrection ;  but  therewas  only  one 
charge  to  which  he  entered  the  plea  of  guilty,  only 
one  that  was  proven  against  him,  only  one  that  was 
nominated  in  the  death  sentence;  namely,  the 
charge  of  blasphemy,  in  that  "he  made  himself 
equal  with  God." 

The  record  of  the  young  ruler  ends  with  what 
Dante  calls  his  "Great  Refusal,"  which  is  recorded 
in  the  w^ords,  "He  w^ent  away  sorrowful."  It 
is  hard  to  believe,  however,  that  the  story  ended 
there.  He  was  so  much  in  earnest,  so  candid  and 
apparently  so  open-minded  in  his  desire  to  arrive 
at  the  truth,  that  he  must  have  continued  to  ponder 
the  question  "Who  is  this  Jesus  which  is  called  the 
Christ?" 

He  may  have  been  in  Jerusalem  a  few  days  later 
when  Christ  came  down  the  road  from  Olivet 
while  the  people,  going  before  and  coming  after, 
shouted,  "Hosanna,  Hosanna  to  the  Son  of 
David!" 

He  may  have  stood  in  the  Porch  of  the  Temple 
and  heard  the  discourses  of  Christ  on  the  great 
problems  of  the  endless  life.  If  so,  the  question 
*'Who  is  he?"  must  have  knocked,  like  an  impor- 
tunate stranger,  at  the  gateway  of  his  heart. 

He  may  have  been  in  the  Hall  Gazlth  when 


The  Half-way  Man  311 

Christ  stood  before  the  Sanhedrin  for  judgment, 
and  when,  in  answer  to  the  High  Priest's  demand, 
"I  adjure  thee,  by  the  hving  God,  that  thou  tell 
us  whether  thou  be  the  Christ,  the  Son  of  God !"  he 
answered,  "Thou  hast  said!  Hereafter  shall  ye  see 
the  Son  of  Man  sitting  on  the  right  hand  of 
power  and  coming  in  the  clouds  of  heaven !" 

Perhaps  he  was  present  in  the  court  of  Pilate 
when  the  prisoner  was  brought,  clad  in  cast-off 
purple  and  wearing  a  crown  of  thorns,  to  answer 
for  his  life;  when  in  reply  to  Pilate's  question, 
"Art  thou  a  king?"  he  said,  "To  this  end  was  I 
born,  and  for  this  cause  came  I  into  the  world, 
that  I  should  bear  witness  unto  the  truth !" 

Perhaps  he  followed  the  mob  to  Calvary  and 
saw  Christ,  suspended  between  heaven  and  earth 
for  three  mortal  hours,  and  heard  his  prayer, 
"Father,  forgive  them;  for  they  know  not  what 
they  do!" 

It  may  be  that  he  heard  the  rumor,  three  days 
after,  that  he  had  risen  from  the  dead;  nay,  it  is 
quite  within  the  range  of  possibilities  that  he  heard 
the  story  of  the  Magdalene,  "As  I  wept  at  the 
open  sepulcher,  lo,  he  stood  beside  me !  And  I 
fell  before  his  feet  crying,  'Rabboni,  my  Mas- 
ter!'" If  so,  he  surely  thought  within  himself, 
"This  is  better  than  to  say,  'Good  Rabbi.'  " 

It  may  be  that,  later  on,  he  stood  with  the  com- 
pany at  Olivet,  listening  to  the  discourse  of  the 
risen  Christ,  heard  him  say,  "All  power  is  given 
unto  me  in  heaven  and  on  earth!     Go  ye  there- 


312 


The  Cloister  Book 


fore,  preach  the  evangel!"  and  then  saw  him  ris- 
ing out  of  the  midst,  with  hands  extended  in  bene- 
diction, as  the  open  heavens  received  him. 

Ah,  then  "Good  Master"  would  surely  serve 
no  more  to  express  his  attitude  toward  Christ !  In 
the  company  of  those  who  stood  gazing  heaven- 
ward he  must  have  felt  the  power  of  the  truth 
surging  through  his  soul  and  forcing  a  deep  con- 
viction, which  is  the  logical  end  of  all  right  think- 
ing and  can  only  express  itself  in  the  words,  "My 
Lord  and  my  God!" 

8.  PRAYER 

Blessed  Lord,  I  rejoice  that  every  word  of 
thine  is  pure.  I  have  accepted  thee  as  my 
Lord,  my  life,  my  sacrifice,  my  Saviour  and 
my  all.  Stay  by  me  and  keep  me  faithful, 
thou  strong  Son  of  God,  until  I  behold  thee 
in  thy  majesty;  and  I  will  praise  thee  forever. 
Amen. 

9.  HYMN:    "Jesus,  and  shall  it  ever  be !" 

10.  BENEDICTION 

The  blessing  of  God,  the  triune  God, 
Father,  Saviour  and  Comforter,  be  with  you. 
Amen. 


0 


TWENTY-FIFTH  SERVICE 

Down  by  the  Sheep-Market 

INVOCATION 

God,  when  I  consider  thy  heavens,  the 
work  of  thy  fingers,  the  sun  and  the 
moon  which  thou  hast  ordained,  what  is  man 
that  thou  shouldst  be  mindful  of  him  or  the 
Son  of  Man  that  thou  shouldst  regard  him? 
Yet  thou  callest  me  into  thy  presence  to  bless 
me!  Help  me  to  know  my  privilege;  and 
grant  thy  benediction  as  I  commune  with 
thee,  for  Jesus'  sake.    Amen. 

2.  HYMN:     "Take  my  heart,  O  Father,  take 

it." 

3.  SCRIPTURE  LESSON 

Exodus  15:1-21. 
John  5  :i-i8. 

4.  PRAYER 

O  Lord,  thou  art  my  shepherd;  I  shall 
not  want.  Thou  makest  me  to  lie  down  in 
green  pastures;  thou  leadest  me  beside  the 
still  waters.  Thou  restorest  my  soul;  thou 
leadest  me  in  the  paths  of  righteousness  for 
thy    Name's    sake.       Yea,    though    I    walk 


314 


The  Cloister  Book 

through  the  valley  of  the  shadow  of  Death 
I  will  fear  no  evil;  for  thou  art  with  me;  thy 
rod  and  thy  staff  they  comfort  me.  In  view 
of  thy  many  mercies,  crowned  by  thy  vicari- 
ous passion  on  the  Cross,  help  me  to  hate 
sin  as  much  as  I  love  thee,  for  sin  alone  of- 
fends thee.  Help  me,  therefore,  to  hate  and 
abhor  every  shape  and  form  of  sin;  not  more 
the  presumptuous  sin  that  flaunts  itself  be- 
fore the  world  than  the  secret  sin  which  eats 
like  a  canker,  unseen  of  men.  And  help  me 
to  love  everything  that  makes  for  truth  and 
righteousness,  for  self-respect  and  benefi- 
cence and  thy  glory.  Make  me  a  busy  agent 
in  the  propagation  of  the  Gospel;  not  only 
professing  to  be  a  Christian,  but  adorning 
that  profession  by  right  living  and  kindness 
toward  all.  Give  me  a  constant  desire  to  fol- 
low in  thy  steps,  O  gracious  Son  of  God;  that 
it  may  be  written  of  me  also,  "He  went  about 
doing  good."  If  thy  footsteps  lead  to 
Bethesda,  to  the  slums  and  abodes  of  sin  and 
suffering,  to  attics  and  basements  where  the 
poor  and  friendless  call  for  help,  make  me 
willing  and  eager  to  follow  thee  thither.  And 
if  I  cannot  go  personally,  show  me  how  to 
reach  the  suffering  by  my  sympathy  and 
prayers  and  the  contribution  of  my  earthly 
substance.  Let  thy  people  everywhere  serve 
thee,  as  ministers  of  mercy,  by  serving  their 
fellow-men.      Fill    the    world    with    kindly 


Down  by  the  Sheep-Market       315 

deeds.  Put  down  envy  and  hatred,  wars  and 
contentions  of  words,  selfishness  and  mean- 
ness of  every  sort;  and  make  everybody  more 
charitable  toward  everybody  else.  Let  the 
mind  that  was  In  thee  be  In  every  one  who 
professes  to  love  thee.  So  make  thy  Church, 
O  blessed  Saviour,  an  Irresistible  power  of 
goodness  In  this  sinful  world  of  ours.  Con- 
vict sinners  of  sin  and  bring  them  to  salva- 
tion by  thy  grace.  Make  thy  love  known  to 
the  uttermost  parts  of  the  earth,  for  thy 
Name's  sake.     Amen. 

5.  HYMN:     "Did  Christ  o'er  sinners  weep." 

6.  OFFERING 

7.  THE  SERMON 

Down  by  the  Sheep-Market 

"Now  there  is  at  Jerusalem  by  the  sheep- 
market  a  pool  which  is  called  in  the  Hebrew 
tongue  Bethesda,  having  five  porches."     (John 

5:2.) 

We  are  hearing  a  great  deal  about  Social  Sci- 
ence in  these  days.  For  this  let  us  be  thankful, 
since  all  such  terms  as  "society,"  "socialism"  and 
"sociology"  suggest  a  deeper  study  and  clearer  ap- 
prehension of  the  Brotherhood  of  Man. 

I  have  just  declined  one  of  many  similar  invita- 
tions to  a  drawing-room  meeting  where  a  young 
expert  was  to  hold  forth  on  the  Regeneration  of 


3i6  The  Cloister  Book 

Society.  I  know  this  young  man;  his  name  Is  Le- 
gion. At  college  he  Imbibed  the  views  of  John 
Stuart  Mill,  Herbert  Spencer  and  other  theorists 
who  teach  denatured  altruism.  After  that  he  went 
to  Germany  for  a  post-graduate  course  and  sat 
spell-bound  under  the  Instruction  of  those  bespecta- 
cled dreamers  who  hav^e  done  so  much  to  make 
Germany  the  garden  spot  of  Rationalism.  Then 
he  came  back  to  America  and  spent  a  year  in  a 
University  Settlement,  preaching  salvation  with- 
out a  Saviour  and  religion  without  a  God.  Thus 
splendidly  equipped  as  a  B.Sc.  he  magnanimously 
offers  his  services  as  Tutor  to  Parsons  and  other 
Ignorant  Reformers  and  a  Pursuivant  of  the 
Golden  Age. 

I  propose  to-day  to  attend  with  you  a  Sociologi- 
cal Conference  of  a  different  sort;  not  In  a  draw- 
ing-room nor  In  the  parlors  of  a  fashionable  hotel, 
but  down  by  the  Sheep-Market  In  Jerusalem. 

Here  Is  an  open  booth  with  five  porches,  known 
as  Bethesda,  or  "The  House  of  Mercy."  At  Its 
center  Is  an  intermittent  spring.  The  porches  are 
filled  with  Impotent  folk,  "lame,  halt  and  with- 
ered," waiting  and  watching  for  the  moving  of  the 
water.  The  place  Is  a  veritable  lazaretto,  where 
incurables  are  left  to  their  fate,  unpitled  and  un- 
cared  for. 

The  Lecturer  comes :  a  plain  Man,  clad  in  home- 
spun. He  is  to  hold  a  Clinic  here  to-day;  and 
those  who  are  interested  in  the  Regeneration  of 
Society,  the  relief  of  the  suffering  and  the  uphfting 


Down  by  the  Sheep-Market       317 

of  the  masses,  cannot  do  better  than  to  observe  his 
way  of  doing  things. 

For  this  is  the  great  Sociologist;  a  divine  com- 
passion is  in  his  heart,  and  in  his  fingers  a  super- 
human skill.  The  patients  in  Bethesda  do  not 
know  him.  The  professional  Reformers  of  Jeru- 
salem decline  to  recognize  him,  but  his  system  of 
social  therapeutics  is  destined  to  turn  the  world 
upside  down  and,  incidentally,  right  side  up. 

He  has  been  in  the  world  now  for  a  period  of 
nineteen  hundred  years,  going  up  and  down  among 
Its  lazarettos;  and  there  are  still  many  who  do  not 
know  him.  But  those  who  profess  to  follow  him, 
and  all  who  are  sincerely  interested  in  practical 
philanthropy,  will  gladly  learn  of  him;  for  their 
special  business  is  to  make  the  world  happier  as 
they  pass  on,  and  He,  as  their  Master,  is  qualified 
to  teach  them  how  to  do  It. 

First  then,  observe,  he  'went  seeking  the  suffer- 
ing. 

It  was  the  time  of  the  Purim  Feast,  which  was 
the  carnival  of  the  Jews.  The  people  were  waving 
lulab  branches,  singing  and  making  merry  in  the 
streets;  but  the  heart  of  Jesus  was  heavy  as  he 
thought  of  the  many  lonely  and  friendless  ones. 

It  is  written  of  him  that  he  came  "to  seek  and  to 
save  the  lost."  The  seeking  comes  before  the  sav- 
ing. The  beggars  who  meet  us  along  the  street, 
men  lost  to  manhood,  women  with  red  faces 
seamed  and  scarred  with  vice  and  with  thin  shawls 
drawn  about  their  shivering  forms,  tramps  whin- 


3i8  The  Cloister  Book 

ing  for  "a  penny  for  the  love  of  heaven,"  all  have 
their  claim  upon  us.  But  these  are  not  the  people 
whom  primarily  we  are  bound  to  help.  There  is  a 
whole  world  of  shame  and  anguish  that  never 
comes  into  the  open,  but  hides  away,  saying,  "For 
God's  sake,  come  and  find  me!" 

These  are  known  as  "the  submerged  tenth." 
The  phrase  is  eloquent  of  misery;  for  the  waves 
and  billows  of  adversity  have  gone  over  them. 
Here  are  men  with  proud  spirits,  dying  for  the 
want  of  a  relief  which  they  will  never  crave.  Here 
are  women  working  their  fingers  to  the  bone  to 
keep  soul  and  body  together  for  themselves  and 
their  famishing  children.  Oh,  if  the  roofs  were 
lifted,  if  we  could  see  into  the  attics,  if  we  could 
look  down  into  the  basements,  what  dramas  of  mis- 
ery we  should  see ! 

How  many  hours  have  you  spent  in  the  last 
twelvemonth,  my  friend,  in  going  out  along  the 
highways  and  hedges  after  such  as  these?  How 
closely  have  you  been  following  in  the  steps  of  the 
great  Philanthropist  who  turned  his  back  on  the 
merrymakers  of  Purim  to  seek  the  lonely  sufferers? 

Observe,  second,  he  found  one. 

And  here  he  parts  company  with  much  of  the 
socialism  of  our  time,  which  affirms  that  the  indi- 
vidual is  of  importance  only  so  far  as  he  con- 
tributes to  the  preservation  and  improvement  of 
the  type.  It  has  much  to  say  of  the  regeneration 
of  society  and  the  betterment  of  the  community. 
The  idea  is  that  if  the  environment  is  improved  the 


Down  by  the  Sheep-Market       319 

individual  Is  bound  to  get  the  benefit  of  It.  No 
doubt  there  Is  something  In  that;  but  the  trouble 
Is,  It  begins  with  the  chimney  In  building  Its  house. 

The  method  of  Christ  Is  the  very  reverse.  He 
begins  with  the  betterment  of  one  and  makes  that 
one  a  missionary  for  the  betterment  of  others. 
This  Is  the  system  of  the  endless  chain;  and  the 
world  would  have  been  saved  long  ago,  In  pursu- 
ance of  this  divine  plan,  were  It  not  that  so  many 
of  the  Individual  links  have  dropped  out. 

Observe,  third,  he  looked  on  this  man. 

Let  this  be  emphasized :  for  there  are  multitudes 
of  good  people  who,  while  willing  to  relieve  suf- 
fering, are  most  reluctant  to  contemplate  It.  "Oh, 
don't  harrow  my  soul,"  they  say.  "Here  Is  my 
purse;  take  what  you  want,  but  don't  distress  me." 
This  Is  the  merest  quackery  of  benevolence.  We 
are  bound  to  contemplate  the  world's  suffering. 
Go,  look  upon  It !  Witness  for  yourself  the  shame 
and  hunger,  the  crime  and  anguish.  See  It  with 
your  own  eyes,  as  Jesus  saw  It,  If  you  would  be 
able  wisely  to  relieve  It. 

I  believe  In  i\ssocIated  Charities.  It  Is  quite 
right  and  proper  that  our  plans  of  benevolence 
should  be  systematized  and  wisely  administered. 
But  there  Is  always  the  danger  that  we  shall  shift 
the  burden  of  personal  responsibility  In  thus  farm- 
ing out  our  ministries  of  mercy. 

Do  we  not  oftentimes,  in  this  manner,  lose  the 
advantage  of  personal  contact,  the  generous  pleas- 
ure of  the  kindly  deed,  the  grateful  "I  thank  you," 


320  The  Cloister  Book 

and  perhaps  the  final  recognition,  "Inasmuch  as 
ye  have  done  it  unto  one  of  the  least  of  these  my 
brethren,  ye  have  done  it  unto  me"? 

Observe,  fourth,  he  pitied  him. 

And  this  was  the  more  remarkable,  since  the 
man  was  suffering  the  just  penalty  of  a  vicious  life. 
You  and  I  might  have  said,  "It  serves  him  right! 
The  inevitable  Law  of  Consequences  has  laid  its 
whip  of  scorpions  upon  him.  He  is  reaping  what 
he  has  sown.     This  is  justice.     Let  him  bear  it!" 

But  do  we  not  herein  condemn  ourselves?  Are 
we  not  all  suffering  for  sin?  There  are  some,  in- 
deed, who  wear  their  vices  on  their  sleeves  for 
daws  to  peck  at;  and  when  they  are  laid  in  the 
porches  at  Bethesda,  all  who  see  them  bear  witness 
to  the  tokens  of  their  shame.  But  there  are 
others  whose  sins  are  of  a  less  conspicuous  sort; 
and  they  are  none  the  less  abhorrent  in  the  sight  of 
God.  By  reason  of  the  fact  that  "we  have  all 
sinned  and  there  is  no  difference,"  we  are  none  of 
us  in  a  position  to  pass  hasty  judgment  on  others. 

"There  is  so  much  that  is  good  in  the  worst  of 
us  and  so  much  that  is  bad  in  the  best  of  us,  that 
it  ill  behooves  any  of  us  to  talk  about  the  rest  of 
us." 

Not  long  ago  I  saw  a  singular  sight  In  one  of 
the  surface  cars.  A  young  man  was  holding  by  a 
strap ;  and  just  behind  him  a  young  woman,  whose 
face  I  could  not  see,  clung  to  him  with  one  arm 
about  his  waist,  while  with  her  other  hand  she 
patted  him   affectionately  on  the  shoulder.     "A 


Down  by  the  Sheep-Market       321 

most  unbecoming  thing,"  said  I  to  myself.  Then 
she  turned  and  I  saw  that  she  was  blind.  It  was 
her  sense  of  dependence  that  made  her  cling  that 
way.  So  thoughtlessly  do  we  pass  judgment  be- 
hind the  backs  of  people. 

Who  knows  the  heart,  'tis  he  alone 

Decidedly  can  try  us; 
He  knows  each  chord,  its  various  tone, 

Each  spring,  its  various  bias. 
Then  at  the  balance  let's  be  mute, 

We  never  can  adjust  it; 
What's  done  w^e  partly  may  compute, 

But  know  not  what's  resisted. 

Observe,  fifth,  he  helped  this  man. 

Benevolence  is  not  a  sentiment;  it  is  a  principle. 
True  philanthropy  does  not  express  itself  in  idle 
tears  and  empty  words,  but  in  the  ministry  of  the 
helping  hand. 

A  traveler  in  Egypt  relates  that  he  saw  multi- 
tudes of  sore-eyed,  half-clad  beggars  running 
along  the  banks  of  the  Nile,  calling  for  "Help  in 
the  name  of  God;"  while  the  captain  of  the  boat, 
who  was  a  Moslem,  scarcely  taking  pains  to  turn 
his  eyes  toward  them,  kept  repeating  over  and 
over,  "Allah  pity  thee!  Allah  behold  thee!  Allah 
help  thee!"  An  open  hand  with  a  penny  in  it  is 
worth  a  lifetime  of  such  futile  pity. 

Our  Lord  proved  his  compassion  by  helping  the 
ill-deserving.  Not  only  "God's  poor"  but  "the 
Devil's  poor"  were  the  beneficiaries  of  his  grace. 
As  he  passed  through  the  villages  all  sorts  of  suf- 


322  The  Cloister  Book 

ferers  were  brought  out  and  laid  on  couches  along 
the  way,  and  It  Is  written  of  him  that  "he  healed 
them  all." 

Observe,  sixth,  he  preached  to  this  man. 

His  sermon  was  a  brief  but  effective  one.  *'SIn 
no  more,  lest  a  worse  thing  come  unto  thee." 

Here  again  he  parts  company  with  much  of  the 
philanthropy  current  In  these  days. 

We  are  sagely  advised  that  religion  must  be 
carefully  excluded  from  all  efforts  to  uplift  the 
lapsed  masses.  In  our  "Social  Settlements"  there 
must  be  no  mention  of  Christ  or  of  the  Gospel  of 
his  grace ;  no  reference  to  the  Cross  or  to  salvation 
from  sin. 

Not  so  have  we  learned  the  philanthropy  of 
Jesus.  He  said,  "Ye  are  the  salt  of  the  earth" — 
that  is,  the  sweetening  and  preserving  power 
among  men — "but  If  the  salt  have  lost  Its  savor" 
— In  other  words,  If  the  power  of  your  religion 
has  gone  out  of  you — "wherewith  shall  the  earth 
be  salted?" — that  Is,  what  real  and  lasting  ad- 
vantage will  men  get  from  your  ministry? — "It  Is 
thenceforth  good  for  nothing" — that  Is,  your  pro- 
fession of  religion  Is  good  for  nothing — "but  to 
be  cast  out  and  to  be  trodden  under  foot  of 
men." 

As  Jesus  looked  on  this  sufferer  at  Bethesda,  he 
saw  something  deeper  than  his  palsy,  to  wit,  the 
disease  of  sin;  and  to  this  he  addressed  his  healing 
grace.  It  would,  Indeed,  have  been  a  matter  of 
small  moment  for  the  only  begotten  Son  of  God 


Down  by  the  Sheep-Market       323 

to  come  all  the  way  from  heaven  to  heal  a  few 
blind,  halt  and  withered,  when  the  world  was  full 
of  them.  But  his  miracles  of  healing  were  Inci- 
dental to  his  higher  and  supreme  purpose,  which 
was  to  answer  the  cry  of  helpless  souls  for  deliver- 
ance from  the  power  of  sin. 

It  Is  but  a  meager  service,  comparatively,  which 
a  humanitarian  renders  to  his  fellows  when  he  puts 
a  better  roof  over  their  heads  and  better  food  upon 
their  tables,  and  sends  them  out  Into  eternity  hun- 
gry and  shelterless  forever.  He  who  pursues  this 
plan  confesses  that  In  his  Inmost  soul  he  believes  a 
man  to  be  no  better  than  a  sheep ;  since.  In  making 
no  provision  for  the  eternal  life,  he  practically  as- 
sumes that  death  ends  all. 

Observe,  seventh,  the  Philanthropist  who 
walked  In  the  porches  of  Bethesda  that  day  is  still 
zvalking  among  the  sufferers. 

He  came  Into  a  world  which  Luthardt  char- 
acterizes as  *'a  world  without  love;"  and  by  his 
ministry  along  the  centuries  he  has  splendidly 
transformed  It. 

Go  find  a  Bethesda  In  Christendom  to-day  if  you 
can  I  Where  are  the  porches  filled  with  lame,  halt 
and  withered,  abandoned  and  uncared  for?  To 
find  such  a  "House  of  Mercy"  you  must  go  beyond 
the  charmed  circle  which  is  called  "Christendom" 
Into  the  domain  of  the  pagan  religions.  For  the 
Evangel  has  come  down  through  the  ages,  like 
Milton's  angel  of  the  morning,  with  light  and  heal- 
ing in  its  wings.    Go  through  one  of  our  hospitals ; 


324  The  Cloister  Book 

see  the  physicians  passing  along  the  wards,  and 
the  nurses  in  white  caps  and  aprons  moving  with 
soft  steps  and  ministering  with  gentle  touch.  Such 
are  the  "Bethesdas"  of  our  time.  All  thanks  to 
Jesus,  the  exemplar  of  philanthropy  in  all  its  most 
gracious  forms! 

We  may  not  climb  the  heavenly  steeps 

To  bring  the  Lord  Christ  down ; 
In  vain  we  search  the  lowest  deeps, 

For  him  no  depths  can  drown ; 
But  warm,  sweet,  tender,  even  yet 

A  present  help  is  he; 
And  faith  has  still  its  Olivet 

And  love  Its  Galilee. 

The  healing  of  his  seamless  dress 

Is  b}^  our  beds  of  pain ; 
We  touch  him  in  life's  throng  and  press, 

And  we  are  w^hole  again! 
O  Lord  and  Master  of  us  all, 

Whate'er  our  name  or  sign, 
We  own  thy  sway,  we  hear  thy  call. 

We  test  our  lives  by  thine. 

On  one  of  the  cross  streets  leading  out  of  Broad- 
way there  is  a  ''bread-line"  in  which  hundreds  of 
hungry  men  and  women  stand  waiting  daily  for  a 
loaf  to  satisfy  their  hunger.  If  you  follow  up 
that  bread-line  you  will  come  to  the  bakery;  and  in 
the  proprietor  of  that  establishment  you  will  find 
the  motive  power.  Such  enterprises  do  not  work 
automatically.  In  accounting  for  the  progress  of 
the  centuries  which  separate  between  the  porches 


Down  by  the  Sheep-Market        325 

at  Bethesda  and  the  benevolent  Institutions  of  our 
time,  we  must  needs  give  credit  to  Christ  and  his 
Gospel;  else  the  so-called  "Science  of  Sociology"  Is 
at  Its  wits'  end. 

A  few  years  ago  an  epoch-making  pamphlet  ap- 
peared with  the  title  "The  Bitter  Cry  of  Outcast 
London."  It  presented  a  frightful  picture  of  the 
shame  and  suffering  of  that  populous  city.  It  set 
people  thinking  about  the  multitudes  who  were 
suffering  all  about  them  while  they  sat  by  their 
comfortable  firesides.  Then  a  new  word  was 
coined:  and  "slumming"  became  the  proper  thing 
to  do.  The  gentry  and  the  nobility  went  about 
visiting  the  lapsed  masses  In  the  East  End.  Out 
of  that  fashion  came  not  a  little  of  wise  and 
permanent  beneficence,  and  with  It  also  much  that 
was  shallow  and  evanescent.  There  Is  no  real 
value  In  merely  prying  Into  the  Inner  sanctum 
of  misery.  The  point  Is,  how  can  we  relieve 
it? 

A  better  word  than  "slumming"  Is  evangehzlng. 
For  this  takes  In  the  betterment  of  the  whole  man, 
body  and  soul,  as  an  Immortal  being  made  in  the 
likeness  of  God. 

The  Clinic  In  Bethesda  Is  over.  One  of  Its  Im- 
portant lessons  Is  this:  It  Is  a  grave  mistake  to  go 
slumming  with  nothing  but  bread  and  a  medicine- 
chest.  He  that  would  render  true  and  substantial 
help  to  the  suffering  must  go  to  them  not  only 
with  temporary  help  for  their  secular  needs,  but 
with  the  message  of  Christ,  "Come  unto  me,  all 


326  The  Cloister  Book 

ye  that  labor  and  are  heavy  laden,  and  I  will  give 
you  rest." 

Rest  Is  what  they  want:  rest  from  hunger  and 
heart-ache  and  all  the  ills  that  human  flesh  Is  heir 
to;  but  more  than  that,  immeasurably  more,  they 
need  rest  from  the  burden-bearing  of  the  soul,  its 
shame  and  vain  regret,  remorse  and  "certain  look- 
ing for  of  judgment." 

For  this  the  Son  of  Man  came  into  the  world; 
and  the  world  will  never  be  at  rest,  society  will 
never  be  regenerated,  until  the  last  sufferer  has 
heard  and  believed  that  "the  Son  of  Man  hath 
power  on  earth  to  forgive  sins." 

8.  PRAYER 

I  thank  thee.  Lord  and  Saviour,  that  thou 
art  the  same  yesterday,  to-day  and  forever. 
In  thine  earthly  ministry  thou  wast  called  the 
Good  Physician ;  and  from  thy  throne  in  glory 
thou  dost  still  hear  the  cry  for  help  and  min- 
ister to  the  needs  of  all  who  call  upon  thee. 
I  beseech  thee  for  all  those  who  are  called  to 
bear  any  cross  or  tribulation,  that  it  may 
please  thee  to  sustain  them  with  the  sweet 
comfort  of  thy  Spirit  until  thou  send  a  full  de- 
liverance; and,  meanwhile,  by  their  faith  and 
constancy  may  they  glorify  thee.  To  those 
who  carry  the  burden  of  unforgiven  sin  vouch- 
safe a  vision  of  thy  pardoning  grace,  that  they 
may  rejoice  in  thee.  Take  me  with  thee  to 
Bethesda.     Help  me  to  apprehend  thy  loving 


Down  by  the  Sheep-Market       327 

kindness  with  a  faith  so  vital  and  practical  that 
I  shall  be  a  laborer  together  with  thee  In  all 
goodness ;  and  thy  name  shall  have  the  praise 
forever.    Amen. 

9.  HYMN:    "Go,  labor  on,  spend  and  be  spent." 

10.  BENEDICTION 

Now  may  the  God  of  peace,  who  brought 
again  from  the  dead  our  Lord  Jesus  Christ, 
that  great  Shepherd  of  the  sheep,  through  the 
blood  of  the  everlasting  covenant,  make  you 
perfect  in  every  good  work  to  do  his  will, 
working  in  you  that  which  is  well  pleasing  In 
his  sight  through  Jesus  Christ,  to  whom  be 
glory  forever.    Amen. 


TWENTY-SIXTH  SERVICE 

The  Victory  of  Faith 

1.  INVOCATION 

T  ORD  God  of  Israel,  there  Is  none  like  unto 
"^-^  thee  In  heaven  nor  In  the  earth,  who 
keepest  covenant  with  all  them  that  humbly 
walk  before  thee.  In  thy  great  goodness  thou 
hast  promised  to  commune  with  those  who 
seek  thy  presence.  Commune  with  me  now,  I 
pray  thee;  open  unto  me  the  treasures  of  thy 
Word;  accept  my  praise  and  prayer,  and 
bless  me,  for  thy  Name's  sake.    Amen. 

2.  HYMN:    ''Jesus,  thy  Name  I  love." 

3.  SCRIPTURE  LESSON 

Joshua  6  :i-20. 
Hebrews  11  :i-30. 

4.  PRAYER 

O  God,  I  thank  thee  for  a  place  among 
those  who  are  called  and  commissioned  to 
work  together  for  the  advancement  of  thy 
kingdom  on  earth.  No  doubt  thou  couldst 
have  saved  the  world  by  the  sole  exercise  of 
thine  omnipotence,  flooding  It  as  with  a  sun- 
burst of  glory;  but  for  some  Inscrutable  rea- 
son thou  hast  chosen  to  accomplish  thy  pur- 


The  Victory  of  Faith  329 

pose  through  the  Instrumentality  of  thy  peo- 
ple of  whom,  thanks  to  thy  redeeming  grace, 
I  am  one.  Point  me  clearly  to  the  place  as- 
signed to  me  and  help  me  to  fill  it  with  cheer- 
ful zeal  and  faithfulness.  If  it  be  a  small 
place,  like  that  of  a  caged  bird,  enable  me  to 
serve  there  without  murmuring.  I  know  thou 
requirest  not  of  a  sick  man  a  well  man's  stint. 
Help  me  to  do  the  next  thing,  though  it  be 
only  to  lie  still  and  suffer,  with  submissive  and 
joyful  acquiescence  in  thy  holy  will.  Let  the 
service  thus  rendered,  however  small,  be  great 
in  thy  kind  eyes.  Keep  me  in  line  with 
thy  purposes  concerning  me.  Help  me  sim- 
ply to  trust  and  obey.  Pardon  my  sins,  my 
transgressions  and  shortcomings,  my  wilful- 
ness and  restless  murmuring;  for  Jesus'  sake. 
Help  me  to  realize  for  thee  the  best  that  is 
possible  for  me.  Enlarge  my  influence  for 
good.  Widen  my  views  of  thy  kingdom  and 
deepen  my  love  toward  all  who  have  entered 
into  its  franchise  of  citizenship  through  faith 
In  Christ.  Bless  the  universal  Church  with  a 
great  blessing  to-day.  Wherever  thy  word  Is 
preached  let  it  not  return  unto  thee  void,  but 
accomplish  that  which  thou  dost  please  and 
prosper  in  the  thing  whereunto  thou  hast  sent 
it.  Behold,  O  Lord,  the  multitude  of  sinners 
who  are  calling  unto  thee  for  salvation. 
Hear  their  cry  and  enable  them  to  trust  in 
thee.     Give  them  a  clear  vision  of  thy  Cross. 


330  The  Cloister  Book 

Help  them  to  cut  loose  from  everything  else, 
that  they  may  beheve  in  thee.  And  to  thy 
name,  O  Saviour  of  the  world,  shall  be  glory, 
forever  and  ever.    Amen. 

5.  HYMN:     "He  that  goeth  forth  with  weep- 

ing.'^ 

6.  OFFERING 

7.  THE  SERMON 

The  Victory  of  Faith 

"By  faith  the  walls  of  Jericho  fell  down." 
( Hebrew  11:30.) 

The  Children  of  Israel  were  at  their  wits'  end. 
They  had  crossed  the  Jordan  and  could  get  no 
further.  Two  miles  up  the  ravine  they  could  see 
the  fortified  city  of  Jericho  entrenched  among  the 
hills,  and  standing  Hke  a  sentinel  guarding  the  way. 

It  was  little  wonder  that  Joshua's  heart  sank 
within  him.  One  night  he  went  out  to  reconnoiter. 
From  the  edge  of  a  palm  grove  in  the  moonlight 
he  surveyed  the  city  with  its  barred  gates  and 
towering  walls.  On  a  sudden  "there  stood  over 
against  him  a  man  with  a  drawn  sword."  A  chal- 
lenge sprang  instinctively  to  his  lips.  The  answer 
was,  "Nay;  but  as  Captain  of  the  Lord's  host  am  I 
come !" 

It  was,  indeed,  the  Angel  of  the  Covenant,  the 
same  that  had  gone  before  Israel  in  the  pillar  of 
cloud  and  fire.     He  had  come  now  to  mark  out  a 


The  Victory  of  Faith  331 

definite  plan  for  the  taking  of  Jericho ;  and  the  like 
of  that  plan  was  never  seen  in  military  tactics.  The 
arrangement  of  troops  was  to  be  as  follows :  A 
band  of  armed  men  were  to  lead  the  way;  then 
seven  priests  with  rams'  horns;  after  that  a  com- 
pany of  Levites  bearing  the  Ark  of  the  Covenant; 
then  another  body  of  armed  men.  In  this  order 
they  were  to  compass  the  city  once  a  day  for  an 
entire  week,  keeping  silence  in  the  ranks.  On  the 
seventh  day  they  were  to  go  round  about  the  city 
seven  times;  then  the  priests  were  to  blow  upon 
the  rams'  horns,  all  were  to  shout  with  one  accord, 
and  the  walls  of  Jericho  would  come  tumbling 
down ! 

If  ever  a  man's  faith  was  put  to  a  desperate  test. 
It  was  In  this  particular  case.  The  plan  proposed 
would  not  have  passed  muster  before  any  military 
tribunal  on  earth.  What  was  Joshua  to  do  about 
It?  He  was  a  man  of  faith;  and  as  such  he  was 
under  bonds  to  offer  no  word  of  demur  or  hesita- 
tion. The  outcome  proved  his  wisdom.  "This 
is  the  victory  that  overcometh  the  world,  even  your 
faith." 

Here  Is  the  secret  of  success  in  all  things  per- 
taining to  the  spiritual  life. 

The  Jericho  that  blocks  our  way  to  the  land  of 
milk  and  honey  Is  sin.  Its  walls  "tower  to 
heaven."  How  to  get  past  It  Into  the  kingdom  of 
truth  and  righteousness  Is  the  question  which  con- 
cerns the  soul  of  every  earnest  man.  "Men  and 
brethren,  what  shall  we  do?" 


332  The  Cloister  Book 

At  this  point  the  Lord  holds  counsel  with  us  as 
he  did  with  Joshua  under  the  palm  trees.  He  has 
a  plan  to  propose  which,  in  its  essential  features,  is 
as  foolish  as  the  proposition  to  reduce  the  fortifica- 
tions of  Jericho  by  silent  circumvallation.  Its  out- 
come is  as  certain,  but  faith  alone  can  realize  it. 

By  faith  the  walls  of  Jericho  fell  down ;  and  by 
faith  the  towering  heights  of  sin,  which  separate 
between  us  and  our  birthright,  are  removed,  so  that 
we  may  receive  an  abundant  entrance  into  the  king- 
dom of  God. 

The  matter  in  hand  is  one  of  supreme  impor- 
tance to  every  man.  There  is  no  occasion  for 
dwelling  on  the  fact  of  sin.  That  is  as  plain  as  the 
fortress  on  the  heights.  It  is  equally  unnecessary 
to  prove  that  "without  holiness  no  man  shall  see 
God."  The  question  is,  "How  shall  we  overcome 
sin?"  The  answer  is,  "Faith  is  the  victory."  Let 
us  see,  now,  how  Faith  proceeds : 

I.  It  begins  by  throzi-ing  up  its  hands. 

On  that  moonlight  night,  when  Joshua  gazed  on 
Jericho  with  its  barred  gates  and  impregnable 
walls,  he  knew  that  he  was  totally  unable  to  over- 
come it.  But  just  there  through  faith  was  the  be- 
ginning of  his  strength.  "I  will  glory  in  my  in- 
firmities," says  Paul,  "that  the  power  of  Christ 
may  rest  upon  me ;  for  when  I  am  weak  then  am  I 
strong.  I  can  do  all  things  through  Christ  which 
strengtheneth  me." 

So  long  as  a  man  believes  that  he  can  work  his 
own  way  to  heaven,  he  will  not  believe  in  Christ. 


The  Victory  of  Faith  333 

Put  that  down  as  a  certainty.  Faith  begins  where 
eyesight  ends.  Spiritual  power  Is  born  at  the  death 
bed  of  self-reliance.  God's  opportunity  is  man's 
extremity.  He  interposes  when  we  are  at  our  wnts' 
end.  If  you  think  you  can  take  Jericho,  he  will 
allow  you  to  go  ahead  and  try  it.  Experience 
teaches.  The  opening  song  in  the  Psalter  of  the 
new  life  is  this: 

Not  the  labors  of  my  hands 
Can  fulfil  thy  law's  demands. 
Could  my  zeal  no  respite  know, 
Could  my  tears  forever  flow, 
All  for  sin  could  not  atone; 
Thou  must  save,  and  thou  alone! 

Nothing  in  my  hand  I  bring; 
Simply  to  thy  cross  I  cling; 
Naked,  come  to  thee  for  dress; 
Helpless,  look  to  thee  for  grace; 
Foul,  I  to  the  fountain  fly; 
Wash  me.  Saviour,  or  I  die! 

11.  Then  Faith  falls  on  its  knees  and  calls  upon 
God. 

The  Children  of  Israel  kept  the  Passover  before 
they  began  the  silent  march.  It  involved  them  In 
a  week's  delay  and  gave  the  enemy  a  correspond- 
ing opportunity  of  strengthening  his  defenses.  But 
no  matter,  the  Passover  must  be  kept.  The  lamb 
was  slain,  the  altar  blazed,  the  prayers  were  made; 
and  Israel  was  brought  face  to  face  with  God. 

The  man  who  Is  in  earnest  In  the  matter  of  sal- 
vation makes  a  grievous  mistake  If  he  does  not 


334  The  Cloister  Book 

pray.  God  is  ever  waiting,  like  the  visitor  In  the 
moonlight  of  the  palm  grove,  to  confer  with  us. 
Why  are  we  so  unwilling  to  talk  with  him? 
"Bow,  stubborn  knees,  and,  heart  with  strings  of 
steel,  be  soft!"  The  resources  of  God's  wisdom 
and  power  are  infinite ;  it  Is,  therefore,  the  part  of 
immeasurable  folly  to  lean  upon  our  own  weakness 
rather  than  to  confer  with  him. 

III.  Faith  next  finds  out  the  divine  plan  and 
falls  in  with  it. 

Had  Joshua  followed  the  usual  method,  he 
would  have  called  a  council  of  war.  One  of  his 
lieutenants  might  have  advised  the  reduction  of 
Jericho  by  sapping  and  mining;  another  the  plant- 
ing of  catapults  on  the  surrounding  hills  to  batter 
down  the  walls;  and  still  another  might  have  in- 
sisted that  the  only  hope  was  in  a  protracted  siege 
and  the  slow  process  of  famine.  But  Joshua 
did  the  best  thing;  he  hearkened  to  what  the 
Captain  of  the  Lord's  host  had  to  say  about 
it. 

The  plan  of  salvation  is  divinely  marked  out. 
It  is  an  old  plan;  old  as  the  protevangel,  "The 
seed  of  woman  shall  bruise  the  serpent's  head.'* 
There  are  other  and  newer  plans;  the  pathway  of 
philosophy  through  the  centuries  is  strewn  with 
them;  but  not  one  of  them  proposes  a  method  of 
deliverance  from  the  record  of  past  sin.  There  are 
ethical  systems  without  number,  suggestions  of 
reformation  and  earnest  purpose;  but  they  leave 
the  past  uncanceled  and  the  soul  unshriven  of  Its 


The  Victory  of  Faith  335 

sins.  The  fortress  of  Past  Transgression,  like  Jeri- 
cho, still  bars  the  way. 

The  only  scheme  of  salvation  which  has  ever 
met  the  necessities  of  the  case  is  briefly  compre- 
hended in  these  words:  ''God  so  loved  the  world 
that  he  gave  his  only-begotten  Son,  that  whoso- 
ever believeth  in  him  should  not  perish  but  have 
everlasting  life."  The  past  is  thus  disposed  of  and 
the  future  is  overarched  with  a  rainbow  of  hope. 
And  "there  is  none  other  name  under  heaven  given 
among  men  whereby  we  must  be  saved." 

The  whole  campaign  is  thus  indicated  in  one 
word,  "Believe";  that  is.  Believe  in  Christ  and  ac- 
cept him  as  your  deliverer  from  sin! 

IV.  The  next  thing  that  Faith  does  Is  to  get 
hold  of  a  promise. 

In  the  case  of  Joshua,  the  promise  was  one 
which  had  been  given  to  Abraham  four  hundred 
years  before.  It  was  now  renewed  by  the  Captain 
of  the  Lord's  host,  who  said,  "I  will  deliver 
Jericho  into  thy  hand."  That  was  enough  for 
Joshua.     He  accepted  It. 

It  is  a  great  thing  at  the  outset  to  have  a  prom- 
ise. A  young  man  writing  me  from  a  Western 
town  says,  "I  am  ambitious  to  come  to  New  York 
and  make  my  way.  Can  you  give  me  a  word  of 
encouragement?  I  must  have  something  to  bank 
on."  V^hat  enheartenment  there  Is  In  a  word  of 
divine  assurance !  A  soul  going  on  to  eternity 
needs  something  "to  bank  on";  and  the  Bible  Is 
full   of   exceeding   great   and   precious   promises. 


336  The  Cloister  Book 

But,  as  to  the  matter  of  personal  salvation,  they 
are  all  reduced  to  one,  namely,  "He  that  belleveth 
on  the  Lord  Jesus  Christ  shall  be  saved."  Here 
is  no  if,  or  perhaps,  or  peradventure;  the  word  is 
"shall."  Let  the  doubting  soul  get  hold  of  that 
promise,  meditate  upon  it,  spread  It  out  before 
God  and  rest  on  It. 

As  the  plan  of  salvation  is  an  old  one,  so  Is  this 
promise  a  tried  one.  No  man  ever  trusted  in  it 
and  lost  his  life.  Heaven  Is  full  of  redeemed  sin- 
ners who  have  accepted  it  and  gone  on  past  Jericho 
Into  the  Land  of  Inheritance;  and  they  sing,  "Wor- 
thy art  Thou  to  receive  honor,  and  glory,  and 
power  and  dominion;  for  Thou  hast  redeemed 
us!" 

V.  Then,  having  learned  the  divine  plan  and 
gotten  hold  of  the  promise,  Faith  proceeds  to  busi- 
ness. 

Joshua  and  the  Children  of  Israel  did  precisely 
as  the  Angel  of  the  Covenant  required  them  to 
do ;  they  formed  in  line,  took  the  Ark  with  them, 
kept  silence  in  the  ranks  and  went  round  and  round 
the  city. 

On  the  first  day  the  guards  standing  on  the  ram- 
parts of  Jericho  saw  the  strange  procession  come 
down  the  road  from  Gilgal  and  begin  Its 
march. 

On  the  second  day  they,  no  doubt,  remarked 
upon  the  singularity  of  the  proceeding. 

On  the  third  day  they  exchanged  glances  and 
smiled. 


The  Victory  of  Faith  337 

On  the  fourth,  many  of  the  citizens  of  Jericho 
turned  out  to  see  the  grotesque  pantomime. 

On  the  fifth,  there  was  Increasing  hilarity. 

On  the  sixth,  they  laughed  aloud  and  shouted 
at  the  marchers.  There  were  the  same  priests,  the 
same  rams'  horns,  the  same  wooden  chest,  the 
same  solemn,  silent  procession.  If  the  onlookers 
were  given  to  rhyming,  they  said  something  like 
this: 

"The  King  of  France,  with  twice  ten  thousand  men, 
Marched  up  the  hill  and  then  marched  down  again." 

On  the  seventh  day  the  procession,  having  com- 
pleted Its  singular  performance,  did  not  turn  again 
Into  the  Gllgal  road,  but  kept  on  until  it  had  com- 
passed the  city  seven  times.  Then  on  reaching  the 
great  gate  of  Jericho  it  paused;  the  priests  lifted 
the  twisted  horns  to  their  lips  and  sounded  a  blast, 
whereat  all  the  armed  men  began  to  shout  with 
one  accord,  "Jehovah  nissi !  The  Lord  our  ban- 
ner!" Thereupon  the  people  standing  on  the 
walls  felt  the  solid  foundations  under  their  feet 
begin  to  shake  and  tremble  as  if  ten  thousand 
giants  were  tugging  at  them.  They  laughed  no 
more,  but  clung  to  one  another  with  blanched 
faces ;  and  in  another  moment  the  bulwarks  reeled, 
tottered,  and  fell  asunder !  Then,  amid  the  cries 
of  the  wounded  and  dying,  over  the  ruined  walls 
the  army  of  Israel  marched  into  Jericho,  "every 
man  straight  before  him."  The  faith  of  Joshua 
was  vindicated.  The  word  of  the  Lord  endureth 
forever.    His  name  is  Yea  and  Amen. 


33 S  The  Cloister  Book 

God  honors  faith.  Faith  is  the  victory  that 
overcometh  the  world.  Faith  is  the  secret  of  eter- 
nal life. 

But  faith  without  works  is  dead.  The  man  who 
truly  believes  proceeds  to  act.  "Whatsoever  the 
Lord  saith  unto  you,  do  It."  The  pathway  of  sal- 
vation is  that  of  exact  obedience.  A  passive  faith 
is  no  faith  at  all.  People  do  not  reach  heaven  by 
sitting  in  their  pews  and  singing  hymns. 

Off  yonder  is  a  vessel  on  the  sea;  let  us  hail  it: 

"Ship  ahoy!" 

"Aye,  aye." 

"Whither  are  you  bound?" 

"To  Canaan's  happy  shore." 

"Where's  your  skipper?" 

"Down  below." 

"Where's  your  helmsman?" 

"Down  below." 

"Where  are  your  crew?" 

"Down  below." 

"What  are  you  doing?" 

"Drifting." 

"You'll  never  get  there!" 
And  they  never  will.  People  do  not  reach  Ca- 
naan's happy  shore  that  way.  The  Israelites  did 
not  pass  the  fortress  of  Jericho  by  staying  in  camp. 
Our  Lord  said  that  heaven  is  for  those  who  "strive 
to  enter  in." 

So,  then,  the  secret  of  life  is  to  believe  in  Christ 
and  act  accordingly.  It  is  to  take  God  precisely 
at  his  word,   when  he   says  that   the   blood  of 


The  Victory  of  Faith  339 

Jesus  Christ  cleanseth  from  all  sin.  This  is  the 
Gospel  which,  as  Paul  says,  is  a  stumbling  block 
to  the  Jews  and  foolishness  to  the  Greeks;  but  to 
them  that  believe,  the  wisdom  and  power  of  God. 

In  the  possession  of  this  secret,  and  in  pursu- 
ance of  the  divine  plan  thus  marked  out,  the  fol- 
lowers of  Christ  are  moving  on  to  the  conquest  of 
the  world.  Their  only  weapon  is  the  sword  of  the 
Spirit,  which  is  the  Word  of  God.  Their  preach- 
ing, by  force  of  example  as  well  as  in  pulpit  min- 
istration, is  destined  to  overthrow  all  strongholds 
of  evil.  It  is,  indeed,  *'the  foolishness  of  preach- 
ing," and  of  itself  as  incompetent  to  save  the 
world  as  were  those  rams'  horns  to  blow  down  the 
walls  of  Jericho.  To  human  eyes  it  is  a  hopeless 
task.  This  marching  round  and  round,  this  blow- 
ing of  horns,  this  silence,  this  shouting — is  this 
all? 

Nay;  add  the  power  of  God  and  you  have  vic- 
tory. God  must  not  be  left  out  of  the  reckoning. 
God  being  with  us,  we  shall  win  the  world  yet. 
We  follow  the  divine  plan.  "He  never  fails  who 
sides  with  God." 

The  Church  is  on  the  march.  Shall  I  fall  in 
line? 

One  of  the  memories  of  my  boyhood  Is  of  an  old 
soldier  who  had  been  a  drummer  boy  at  the  battle 
of  Trenton.  How  his  dim  eyes  would  glisten  when 
he  told  of  the  part  he  had  taken  in  the  war  for 
independence !  A  boy  with  a  drum,  only ;  but  he 
did  what  was  required  of  him. 


340  The  Cloister  Book 

Thus  in  pursuance  of  the  divine  plan  all  Chris- 
tians are  laborers  together  with  Christ,  compass- 
ing the  walls  of  the  enemy  and  awaiting  the  time 
when  they  shall  march  in,  "every  one  straight  be- 
fore him."  To  hold  aloof  from  this  holy  war 
would  be  the  mistake  of  my  life.  The  unspeakable 
joy  of  heaven  will  be  that  I  had  a  hand  in  it. 

8.  PRAYER 

I  pray  for  a  simpler  faith,  O  Lord,  and  for 
a  spirit  of  more  implicit  obedience,  an  obedi- 
ence that  shall  be  not  only  immediate  and  ex- 
act but  cheerful  and  enthusiastic.  To  that 
end  enable  me  to  believe  more  fully  in  thine 
infinite  wisdom,  power  and  love  toward  me. 
I  now  consecrate  myself  anew  to  thy  service. 
Be  pleased  to  use  me,  wherever  and  howso- 
ever thou  wilt;  only  be  with  me,  and  help  me 
to  realize  thy  presence  even  unto  the  end,  for 
Jesus'  sake.     Amen. 

9.  HYMN:    "Guide  me,  O  thou  great  Jehovah." 

10.  BENEDICTION 

The  Lord  bless  thee  and  keep  thee,  the 
Lord  make  his  face  shine  upon  thee  and  be 
gracious  unto  thee,  the  Lord  lift  upon  thee 
the  light  of  his  countenance  and  give  thee 
peace.    Amen. 


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